John's Ph D Research Report
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Transcript of John's Ph D Research Report
AN ETHNOGRAPHIC STUDY OBSERVING AND DESCRIBING
THE CHURCH HEALTH OF FAITH CHRISTIAN
FELLOWSHIP OF BALTIMORE, MARYLAND
A Dissertation
Submitted to the Faculty
of the
New Orleans Baptist Theological Seminary
In Partial Fulfillment
of the Requirements for the Degree
Doctor of Philosophy
in the Division of Christian Education Ministries
John Byden Brittain
A.A., Jackson Community College, 1982
B.G.S., New Orleans Baptist Theological Seminary, 1997
M.A.C.E., New Orleans Baptist Theological Seminary, 1999
February 2007
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© Copyright 2007 John Byden Brittain All Rights Reserved. Neither this dissertation nor any part may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, microfilming, and recording, or by any information storage and retrieval system, without permission in writing from the author.
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To my amazing wife,
Kelly,
and to the sons we love,
for whom we pray,
and whose dreams we share together,
Caleb Jordan
and
Micah Nathaniel
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ACKNOWLEDGMENTS
Conducting an ethnographic study and writing a
detailed research report requires more than one person
has or can possibly do alone. I can only offer gratitude
to those who lifted me along the journey.
I am most grateful to my wife, Kelly, and to our
young sons, Caleb and Micah, who sacrificed together
time. I love you.
I am grateful to our extended family for their
prayers and encouragement along the way.
I am grateful to my committee, Dr. Tim Searcy and
Dr. Jeanine Bozeman, who gave guidance and instruction
when needed most.
I am grateful to my friend and mentor, Dr. Randy
Millwood, who always cheered for me.
I am grateful to the many professors and colleagues
at New Orleans Baptist Theological Seminary who had an
impact on my life and my seminary experience.
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I am very grateful to Dr. Craig Garriott, Rev. Stan
Long, and the Faith Christian Fellowship family, who
graciously provided the place, the people, and the
purpose for this study. What a wonder it was to
experience worship and unity with you.
Finally, I am continually grateful to my Savior,
Jesus Christ, who deserves any bit of glory this project
might bring.
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CONTENTS
ACKNOWLEDGMENTS . . . . . . . . . . . . . . . . . v TABLE . . . . . . . . . . . . . . . . . . . . . . x
ABSTRACT . . . . . . . . . . . . . . . . . . . . . xi
Chapter
1. AN OVERVIEW . . . . . . . . . . . . . . . . 1
Introduction . . . . . . . . . . . . . . 1
Framing of the Study . . . . . . . . . . 1
Methodology . . . . . . . . . . . . . . 27
Summary . . . . . . . . . . . . . . . . 34
2. A BRIEF SKETCH OF FAITH CHRISTIAN FELLOWSHIP . . . . . . . . . . . 36
Introduction . . . . . . . . . . . . . . 36
Description . . . . . . . . . . . . . . 36
History . . . . . . . . . . . . . . . . 38
Leadership . . . . . . . . . . . . . . . 48
State of Congregation . . . . . . . . . 54
Summary . . . . . . . . . . . . . . . . 57
3. AN ETHNOGRAPHIC RESEARCH PLAN . . . . . . . 60
Introduction . . . . . . . . . . . . . . 60
The Research Plan . . . . . . . . . . . 60
Time Frame . . . . . . . . . . . . . . . 87
Summary . . . . . . . . . . . . . . . . 90
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4. A NARRATIVE ETHNOGRAPHIC REPORT . . . . . . 91
Introduction . . . . . . . . . . . . . . 91
Fieldwork Experience . . . . . . . . . . 92
Summary . . . . . . . . . . . . . . . . 169
5. AN ANALYSIS . . . . . . . . . . . . . . . . 170
Introduction . . . . . . . . . . . . . . 170
Research Objective . . . . . . . . . . . 170
Elements of the Research . . . . . . . . 172
Multiethnicity . . . . . . . . . . . . . 181
Church Health . . . . . . . . . . . . . 182
Key Factors . . . . . . . . . . . . . . 190
Summary . . . . . . . . . . . . . . . . 191
6. A DISCUSSION . . . . . . . . . . . . . . . 192
Introduction . . . . . . . . . . . . . . 192
Insights . . . . . . . . . . . . . . . . 192
The Research Conclusion . . . . . . . . 196
Implications . . . . . . . . . . . . . . 197
Final Summary . . . . . . . . . . . . . 198
Appendix
A. OBTAINED WRITTEN MATTER FROM FAITH CHRISTIAN FELLOWSHIP . . . . . . . . 200 B. INTRODUCTORY LETTER . . . . . . . . . . . . 203
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C. OBTAINED WRITTEN MATTER FROM PARTICIPANTS . . . . . . . . . . . . . 206 D. EXAMPLE OF MEMO TO PARTICIPANT . . . . . . 210
E. RESEARCH PLANNING MEETING OUTLINE . . . . . 212
F. ETHNOGRAPHIC FIELDWORK INSTRUMENTS . . . . 217
G. ONE-ON-ONE INTERVIEW STRATEGY . . . . . . . 224
H. FOCUSED GROUP DISCUSSION STRATEGY . . . . . 234
I. CHURCH HEALTH SURVEY STRATEGY . . . . . . . 240
J. PICTURES OF FCF . . . . . . . . . . . . . . 247
SELECTED BIBLIOGRAPHY . . . . . . . . . . . . . . 251
VITA . . . . . . . . . . . . . . . . . . . . . . . 275
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TABLE
Table Page 1. Average Cumulative Scores of Church Health Rating Task . . . . . . . . . 188
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ABSTRACT
AN ETHNOGRAPHIC STUDY OBSERVING AND DESCRIBING
THE CHURCH HEALTH OF FAITH CHRISTIAN
FELLOWSHIP OF BALTIMORE, MARYLAND
John Byden Brittain New Orleans Baptist Theological Seminary
Faculty Advisor: Dr. Timothy L. Searcy, Professor of Christian Education
The purpose of the qualitative ethnographic
research study was to observe and describe the church
health of Faith Christian Fellowship, an urban American
multiethnic congregation in Baltimore, Maryland.
Observation took place utilizing the grand tour
question, What type of explanation can be made about the
church health of Faith Christian Fellowship? and four
related sub-questions. Ten key church health indicators
were considered: evangelism, worship, leadership, loving
relationships, structure, disciple-making, mobilized
laity, spirituality, vision or mission, and small
groups.
The researcher served as the primary data-
collection tool. Fieldwork included one-on-one
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interviews, focused group discussions, and surveys, in
addition to general observation and gathering of
historical data.
A number of cultural themes relative to the
multiethnic church health of Faith Christian Fellowship
were discovered. At least three themes were significant.
First, the congregation shared a common mission of
reconciliation in a diverse neighborhood and city.
Second, racial reconciliation and social justice were
proclaimed boldly in the life of the congregation.
Third, in spite of the presuppositions of the
homogeneous unit principle, the congregation saw people
respond to the gospel and grow spiritually in an
ethnically diverse setting. The cultural distinctions of
the congregation led to a research conclusion. The
conclusion drawn was that Faith Christian Fellowship was
a healthy multiethnic congregation.
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CHAPTER 1
AN OVERVIEW
Introduction
This chapter presents an overview of the
ethnographic research experience. Sections of the
chapter include the framing of the study and the
methodology utilized throughout the study. A summary
follows.
Framing of the Study
America and her cities are becoming more ethnically
diverse, while most of her churches seem reluctant to
change. Eighty percent of North American churches are
plateaued or declining.1 Amidst the numerical decline and
lack of sensitivity toward the society in which it
ministers, the church in America needs to become more
aware of two areas of importance, church health and
multiethnicity.
1Dan Southerland, Transitioning: Leading Your
Church through Change (Grand Rapids: Zondervan Publishing House, 2000), 13.
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Church health has emerged as a field of study that
has been influenced by the study of church growth. While
the study of church growth is associated with numerical
and statistical information about a congregation, the
field of church health relates more to the natural
spiritual development of a congregation. Indicators of
church health include worship, disciple-making, servant-
leadership, small groups, and other observable factors
within the life of a particular congregation.
Multiethnicity, in relation to society, is the state
of being composed of persons from two or more
distinguishable ethnic groups. Diversity of culture,
heritage, and ethnicity become evident in a multiethnic
setting. Most congregations are composed of a single
dominant ethnic group. Sometimes congregations fail to
make welcome or acknowledge individuals from different,
less familiar ethnic groups.
An argument can be made in favor of observing a
multiethnic congregation in order to understand how a
church can be both healthy and ethnically diverse. The
nature of this research study is such that both church
health and multiethnicity may be observed within a
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single congregation. The research study is both
qualitative and ethnographic in design.
Ethnography is an inductive approach to learning
about the social and cultural life of communities,
institutions, and other entities that is both scientific
and investigative. The primary tool of data collection is
the researcher, who uses certain research methods and a
variety of techniques in amassing information to avoid
bias and ensure accuracy of data.2 In this research study
the ethnographic approach allowed the researcher to
observe effectively the church health of an urban American
multiethnic congregation.
Research Objective
The purpose of the ethnographic study was to describe
the church health of Faith Christian Fellowship, an urban
American multiethnic congregation in Baltimore, Maryland.3
The ethnographic nature of the study gave the researcher
freedom to inspect the culture of FCF from inside its
2Margaret D. LeCompte and Jean J. Schensul, Ethnographer’s Toolkit: Designing and Conducting Ethnographic Research, v. 1 (Walnut Creek, CA: AltaMira Press, 1999), 1.
3Faith Christian Fellowship will be abbreviated as
FCF throughout the report.
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particular setting. Church health was observed over time,
as the researcher became involved with the congregation.
Faith Christian Fellowship is a multiethnic
congregation located in the city of Baltimore, Maryland.
Under the leadership and direction of Craig Garriott, the
congregation intentionally has maintained its
multiethnicity for a period of over twenty-five years. The
ministry of racial reconciliation has been a motivating
factor in the life and mission of FCF as a congregation.
The objective of the project was to describe and
interpret the church health evidenced within the cultural
system of Faith Christian Fellowship of Baltimore,
Maryland. As with any ethnographic study, data was
gathered, fieldnotes were taken, data was analyzed and
interpreted, and a report was composed.
The Grand Tour Question and Sub-questions
The guiding question of the study, called the grand
tour question was, What type of explanation can be made
about the church health of Faith Christian Fellowship?4
4John W. Creswell, Qualitative Inquiry and Research Design: Choosing among Five Traditions (Thousand Oaks, CA: Sage Publications, 1998), 23. Grand tour and sub-questions are discussed in Creswell’s Qualitative Inquiry and Research Design in chapters 2 and 6.
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This open-ended research question assisted the researcher
in listening to the participants involved in the study.
The researcher utilized four related sub-questions
considered in the treatment of the grand tour question.
1. How might the congregation of FCF be described?
2. How might observations be made about the church health of FCF?
3. What type of narrative presentation might be
offered to describe the church health of FCF?
4. What particular assertions can be made about the church health of FCF and may be applied practically to the church health of urban American multiethnic congregations in general?
The Grand Tour Question
What type of explanation can be made about the church
health of Faith Christian Fellowship? This grand tour
question captured the purpose of the study well,
emphasizing the explanation of the church health of a
multiethnic congregation. The data gathered from answering
the grand tour question provided essential material for
the ethnographic report. While the primary question was
central to the project, four relative sub-questions also
were posed, which addressed certain concerns and
perplexities related to the grand tour question.
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Sub-question One
How might the congregation of Faith Christian
Fellowship be described? One of the early tasks of the
study was to establish a description of the congregation
involved with the study. The congregation was identified
and additional descriptive information was gathered in
order for the researcher to process additional fieldwork
data for accurate interpretation later in the study.
Historical and demographic details, along with
statistical facts about FCF, were collected and a concise
description was established.
Sub-question Two How might observations be made about the church
health of Faith Christian Fellowship? This sub-question
assisted in the treatment of the grand tour question by
indicating a certain method and design for the study.
First, an ethnographic methodology was recognized as an
effective way to observe the church health of an urban
American multiethnic congregation. Second, research design
was considered, with its numerous elements: site
acquisition, site-based fieldwork, identification of key
informants, participant observation, inscription of
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fieldnotes, analysis of data, interpretation of data, and
research report production.
Sub-question Three What type of narrative presentation might be offered
to describe the church health of Faith Christian
Fellowship? The research report was presented in narrative
fashion, with the intention of recounting the observation
process experienced by the researcher. The sub-question
was treated throughout the study as the researcher
observed and described the church health of FCF. The
topics of church health and multiethnicity were primary
elements found in the content of the research report.
Sub-question Four
What particular assertions can be made about the
church health of Faith Christian Fellowship and may be
applied practically to the church health of urban American
multiethnic churches in general? Ethnographic research
draws from the specific to suggest implications for the
general. Throughout the study, the researcher became aware
of church health phenomena that may be transferable.
Awareness of transferable church health phenomena allowed
for applicable assertions to be gathered that would
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benefit the church health of other multiethnic
congregations in urban America.
Definitions
The operational definition of multiethnic
congregation used throughout the study was a congregation
that intentionally recruits and embraces ethnic diversity
and works out its organizational strategies and ministry
to assure ethnic diversity may continue within the
congregation. Relative to this operational definition a
multiethnic church would not include a mono-ethnic
congregation that has a few assorted other ethnic members
who are a part of the larger congregation. FCF is an
intentionally multiethnic group of believers.
The operational definition of church health within
the study was the natural spiritual condition and
development observed within a congregation of believers.
Indicators of church health included worship, disciple-
making, servant-leadership, community, purpose, and small
groups, among other observable factors within the life of
Faith Christian Fellowship. The church health of FCF was
observed by noticing certain church health indicators
within the culture of its congregation.
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Delimitations and Limitations
The delimitations of the project included
methodological delimitations, as well as projected
delimitations in design. Methodologically, the
researcher primarily used an ethnographic study method,
which is a qualitative type of study thus, most
quantitative study methods, other than the use of
appropriate survey questions, were not utilized. In
addition, certain qualitative methods were not
considered, including biography, phenomenology, and
grounded theory.
Delimitations involved with the design of the study
centered on the specific nature of the study. One primary
site was determined, the FCF campus. No other primary
sites were considered. All fieldwork, identification of
key informants, and participant observation took place
involving the FCF congregation only. No other
congregations were considered.
The limitations of the study were the following: the
presuppositions of the researcher, the amount of time
prescribed for observation, the lack of former studies in
the field, and the minimal funding resources available for
the research project. First, while the researcher
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attempted to maintain an unbiased approach, ingrained
presuppositions may have restricted total objectivity
during the project. Second, the amount of time available
for observation may not have been the ideal length to
achieve a most detailed ethnographic study. Third, the
limited amount of research previously completed in the
field of church health related to the multiethnic
congregation may have served as a hindrance for the
researcher. Fourth, the minimal amount of funding
resources available for data-gathering purposes and
carrying out the research project may have limited the
degree of technology utilized in the study.
State of the Research
Upon examination of the literature, the researcher
found that minimal research has been done in the area of
church health and the urban American multiethnic
congregation. A reasonable amount of research material
was found in the field of church health, independent
from the urban American multiethnic congregations, and
in the field of urban American multiethnic
congregations, independent from church health. The state
of the research included useful sources pertaining to
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both fields, beginning with church health and concluding
with sources related to urban American multiethnic
congregations.
Church Health Indicators One of the seminal writings in the field of church
health came from church growth pioneer C. Peter Wagner in
1976. The author popularized the phrase “healthy church”
in writing Your Church Can Grow: Seven Vital Signs of a
Healthy Church. Wagner offered a list of seven church
health indicators.
1. Pastoral leadership
2. Well-mobilized laity
3. Big enough (evangelistic, services to meet the needs of members, reproduces self through church planting)
4. Small groups
5. One kind of people (homogeneous unit principle)
6. Disciple-making
7. Biblical priorities
Wagner noted that by recognizing the vital signs of a
healthy church and by noticing the implications of those
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variables, a person could identify effectively those
congregations that are healthy and growing.5
Since Wagner began writing about the healthy church,
other authors have compiled additional lists of church
health indicators. These lists included those compiled by
Herb Miller, Dann Spader and Gary Mayes, Carlyle Fielding
Stewart, Gene Mims, Rick Warren, Christian Schwarz, Robert
Perry, George Barna, Stephen Macchia, and Mark Dever.6 No
two were the same, yet many of the church health indicator
lists contained similar components. The researcher
5C. Peter Wagner, Your Church Can Grow: Seven Vital Signs of a Healthy Church (Ventura, CA: Regal Books, 1976), 159.
6Herb Miller, The Vital Congregation (Nashville: Abingdon, 1990), 16-17; Dann Spader and Gary Mayes, Growing a Healthy Church (Chicago: Moody Press, 1991); Carlyle Fielding Stewart III, African American Church Growth: Twelve Principles for Prophetic Ministry (Nashville: Abingdon Press, 1994); Gene Mims, Kingdom Principles for Church Growth (Nashville: Convention Press, 1994); Rick Warren, The Purpose Driven Church: Growing without Compromising Your Message (Grand Rapids: Zondervan Publishing House, 1995); Christian A. Schwarz, Natural Church Development: A Guide to Eight Essential Qualities of Healthy Churches (Carol Stream, IL: ChurchSmart Resources, 1996); Robert L. Perry, Congregational Wellness (Richmond, VA: Organizational Health Associates, 1997); George Barna, The Second Coming of the Church: A Blueprint for Survival (Nashville: Word Publishing, 1998); Stephen Macchia, Becoming a Healthy Church: Ten Characteristics (Grand Rapids: Baker Books, 1999); and Mark Dever, Nine Marks of a Healthy Church (Wheaton, IL: Crossway Books, 2000).
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inventoried, assessed, and synthesized thirteen such
lists, forming a top ten listing of church health
indicators:
1. Evangelism
2. Worship
3. Leadership
4. Loving relationships
5. Structure
6. Disciple-making
7. Mobilized laity
8. Spirituality
9. Vision or mission
10. Small groups7
Notes drawn from the inventory of these church health
lists were useful in establishing a base from which to
observe the inherent church health of Faith Christian
7John Byden Brittain, “Multiethnic Church Health
Issues: A Synthesis of Multiethnic and Church Health Issues, with Development of Informed Focus Group Questions” (Research paper, New Orleans Baptist Theological Seminary, 2002), 30-31. The church health indicator analysis was conducted informally by the researcher and may be considered mathematically derived, yet in no wise would be considered fully scientific. The top ten church health indicators will be of use in making observations of the health of a local congregation.
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Fellowship. Additionally, much of the substance found
within the research data, field notes, and testing
instruments used in the study were relative to this
established base of church health indicators. With
respect to the ethnographic study and report, the
researcher sought to observe Faith Christian Fellowship
for the purpose of identifying these and other church
health characteristics or indicators.
Urban American Multiethnic Congregations Urban America began in the colonial cities of Boston,
Charleston, New York, Newport, and Philadelphia when in
1690 the largest, Boston, held a population of seven
thousand.8 Currently, over two hundred cities with a
population of over one hundred thousand can be found in
the United States.9 Today, ethnic diversity in urban
America is more evident than ever before.
Four resources that treated urban ministry and
multiethnicity from a Christian perspective were Harvie
8Harvie M. Conn, The American City and the Evangelical Church: A Historical Overview (Grand Rapids: Baker Books, 1994), 17. 9Ibid., 72.
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Conn’s The American City and the Evangelical Church;
Clifford Green’s Churches, Cities, and Human Community;
Paul Hiebert and Eloise Hiebert Meneses’ Incarnational
Ministry; and Craig Garriott’s dissertation, “Growing
Reconciled Communities.” Conn gave a historical overview
of the Christian church in America noting urban
development and its challenges. He also spoke of a certain
anti-urban sentiment found among evangelicals that, in his
opinion, must be curbed if America is to be evangelized.
Conn noted that certain evangelicals see the city as the
key to winning the country for Christ.10 The American City
offered a clear historical perspective of urban history
and development in America and presented a context wherein
new research findings could be placed.
Green edited a book of twelve articles about urban
ministry in the United States from 1945 through 1985.
Authors from at least ten denominational backgrounds
offered an account of the urban ministry activity of their
church.11 The depth and the range of compassion from a wide
10Ibid., 194-96. 11Clifford J. Green, ed., Churches, Cities, and Human Community: Urban Ministry in the United States (Grand Rapids: William B. Eerdmans Publishing Company, 1996).
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variety of Christian sources were striking. This resource
offered a wide perspective of Christian social ministry
to urban people and presented a variety of denominational
approaches to urban ministry.
In their book, Incarnational Ministry, Hiebert and
Meneses presented strategies for planting churches in
band, tribal, peasant, and urban societies. Regarding
urban societies, the authors wrote about the great
diversity found in the city. Hiebert and Meneses agreed
that no single form of church could serve as the model
for all urban churches, but that many forms would be
found, including house churches, store-fronts, local
congregations, and megachurches; ethnic churches and
integrated churches; and churches that stress high ritual
order and ones that emphasize informality. The book
highlighted the importance of urban congregations
learning to incorporate diversity into the local church.12
Garriott’s dissertation was centered on the
importance of developing racial reconciliation within the
12Paul G. Hiebert and Eloise Hiebert Meneses,
Incarnational Ministry: Planting Churches in Band, Tribal, Peasant, and Urban Societies (Grand Rapids: Baker Books, 1995), 328.
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local congregation. He presented reconciliation as a
process Christians experience as they embrace other
believers who previously have been alienated, both
culturally and socially.13 As the senior pastor of FCF,
Garriott introduced reconciliation as a strong core value
of his congregation.
Several additional resources contributed to the
development of the research project. In one of these
resources Conn and his understudy, Manuel Ortiz, combined
efforts to construct an textbook entitled Urban Ministry.
A particular section, “Developing Urban Church Growth
Eyes,” outlined the process of conducting an ethnographic
study with a mission. A chapter about ethnography and the
Christian researcher ended by adding, “The work of the
Holy Spirit is crucial to whatever the believer in Christ
does. Fieldwork, analysis, strategy setting and the whole
of the missionary task are dependent on the Godhead,
particularly the energizing work of the Holy Spirit.”14
13Craig Wesley Garriott, “Growing Reconciled
Communities” (D.Min. diss., Westminster Theological Seminary, 1996), v.
14Harvie M. Conn and Manuel Ortiz, Urban Ministry (Downers Grove, IL: InterVarsity Press, 2001), 287.
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While FCF consists of a number of ethnic groupings,
the two largest ethnic groups are African-American and
Anglo. Four particular resources that offered insight to
African-American life and spirituality were Willie
Richardson’s Reclaiming the Urban Family, Stewart’s Soul
Survivors, Lee June’s The Black Family, and Glen Usry and
Craig Keener’s Black Man’s Religion. These resources
presented family life and spirituality from an African-
American perspective.
Richardson described the urban American church as
being a place where effective family ministry can take
place. Richardson led his Philadelphia church to operate
as a family training center that offered family enrichment
opportunities for African-American families. Evangelism
and Christian family training have helped meet the great
challenge of the church today, saving families.15 This
resource encouraged observation of family training at
Faith Christian Fellowship.
Stewart presented his understanding of African-
American spirituality in his book Soul Survivor. He wrote
15Willie Richardson, Reclaiming the Urban Family: How to Mobilize the Church as a Family Training Center (Grand Rapids: Zondervan Publishing House, 1996), 11.
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that an unquenchable thirst for God and a profound
spiritual capacity to adopt and adapt to an American
experience were keys to the sanity, solace, and freedom of
African-Americans.16 Stewart explained that their
spirituality has made African-Americans soul survivors and
is the seedbed of their quest for human freedom.17 His
emphasis on African-American spirituality and freedom
reinforced the need for reconciliation.
Among the articles offered in Lee’s The Black Family,
Hank Allen wrote about the legacy of the black family.
Blacks alone have experienced the irreparable complications of attempted genetic genocide, of being uprooted from their ancestral families and simultaneously deprived of names, culture, legacy, inheritance, and sponsorship from the old country. Blacks alone have survived the vicious dehumanization of slavery across generations, only to find themselves ushered into segregation and economic dependency by a society unwilling to make appropriate restitution for its atrocities against them. Blacks alone have watched as their labor, creativity, and productivity have been exploited from generation to generation. No other ethnic group has come close to this pariah status.18
16Carlyle Fielding Stewart III, Soul Survivors: An
African American Spirituality (Louisville, KY: Westminster John Knox Press, 1997), 2.
17Ibid., 3. 18Hank Allen, “The Black Family: Its Unique Legacy, Current Challenges, and Future Prospects,” in The Black Family: Past, Present, and Future, ed. Lee N. June (Grand Rapids: Zondervan Publishing House, 1991), 18.
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This report, and others from The Black Family, indicated
the strong need for true racial reconciliation.
Usry and Keener offered a detailed account of black
history, geographical identification, racial
identification, oppression, and justice through
reconciliation in Black Man’s Religion. The interesting
interplay between a black writer (Usry) and a white
researcher (Keener) indicated that the possibility of true
racial reconciliation might become a reality, at least for
some. To achieve the objective of racial reconciliation
the authors directed Christians to join with others
committed to Christ’s call for justice and integrity
before God.19 The theme of reconciliation became more
tangible as the authors presented the necessity for racial
reconciliation.
Three additional resources examined racial
reconciliation: Stephen Berk’s A Time to Heal, Thomas
Bamat and Mary Ann Cejka’s “Grass-Roots Christian
Peacebuilders,” and David Smock’s “Divine Intervention.”
Berk’s work told the story of John Perkins, who has been
19Glenn Usry and Craig S. Keener, Black Man’s Religion: Can Christianity Be Afrocentric? (Downers Grove, IL: InterVarsity Press, 1996).
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recognized widely as a leader in the areas of community
development, social reform, and racial reconciliation.
Perkins offered a quote about of the importance of
intentionality when he stated, “For genuine reconciliation
to occur, they had to intentionally pursue friendship with
one another.”20 A Time to Heal directed observation of the
element of friendship between individuals of differing
ethnic backgrounds at FCF.
“Grass-Roots Christian Peacebuilders” presented an
overview of Christian efforts toward racial reconciliation
in the United States and around the world. Bamat and Cejka
urged churches to serve as institutional supporters of
peacemaking among the races.21 The article supported the
idea that racial reconciliation is a cause churches and
their leaders should support throughout the world.
Smock evaluated the role of faith-based, non-
governmental organizations in peacemaking. He also drew a
comparison between religious peace building and religious
20Stephen E. Berk, A Time to Heal: John Perkins, Community Development, and Racial Reconciliation (Grand Rapids: Baker Books, 1997), 375.
21Thomas Bamat and Mary Ann Cejka, “Grass-Roots
Christian Peacebuilders,” America, 22 December 2003, 12.
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polarization.22 Smock’s presentation of contrast between
religious polarization and religious peace building
offered another marker to identify while observing FCF.
Jefferson D. Edwards Jr. authored Purging Racism from
Christianity. Edwards targeted people of all ethnic groups
as he wrote about the racial biases often found in
congregations. He explained that part of racial
reconciliation is the aspect of the removal of racism from
the church. Edwards wrote that the issue of purging racism
from the church is at the top of God’s agenda. The author
presented evidence of a New Testament liberation theology,
which may be especially uplifting to the urban poor and
oppressed. He also characterized the diversity of America
as not being a melting pot, but rather as a stew or salad,
in which ingredients do not lose their identity and are
seasoned nicely by each other.23
Two resources that gave credence to the multiethnic
church model were Manuel Ortiz’s One New People and Luke
Ro-shuen Chen’s dissertation, “Principles and Strategies
22David Smock, “Divine Intervention,” Harvard
International Review 25, no. 4 (2004): 49-50. 23Jefferson D. Edwards Jr., Purging Racism from Christianity (Grand Rapids: Zondervan Publishing House, 1996), 119-31.
22
23
for Planting a Multiethnic Church in San Diego.” Ortiz
offered the most influential resource in the area of
multiethnic congregations. He used a positive voice to
present the presence and process of developing a
multiethnic church in urban America. Using demographics
and existing models, Ortiz proved that multiethnic
congregations can be successful, growing, healthy
churches. He also introduced his disagreement with
Wagner’s conclusions about the homogeneous unit principle
(HUP), believing that the HUP has been a hindrance to race
relations and to racial and ethnic reconciliation in the
Christian community.24 Factoring in the influence of the
HUP helped assess its validity in a multiethnic setting.
Chen offered a theological framework for the
multiethnic church model. His research included an
examination of the HUP and strong biblical support in
favor of multiethnic congregations. Chen projected that
the development of any successful multiethnic church plant
would require significant changes in the direction,
cultural mindset, and core values of most congregations
24Manuel Ortiz, One New People: Models for Developing a Multiethnic Church (Downers Grove, IL: InterVarsity Press, 1996), 44-45.
23
24
and communities.25 The researcher personally developed a
stronger biblical and theological foundation in support
of the multiethnic church model of ministry when he read
Chen’s dissertation.
Finally, three research dissertations that involved
multiethnic congregations provided additional clarity
regarding the ethics, leadership, and religious construct
of multiethnic congregations. These studies included “An
Ethical Analysis of Multiethnic Congregations in Los
Angeles,” “Community Congruence in a Multicultural
Environment,” and “Emerging Asian American Pan-ethnic
Congregations.”26 Jueng offered consideration toward the
25Luke Ro-shuen Chen, “Principles and Strategies for
Planting a Multiethnic Church in Northern San Diego” (Ph.D. diss., Fuller Theological Seminary, 2002).
26 Luke Ro-shuen Chen, “Principles and Strategies for Planting a Multiethnic Church in Northern San Diego” (Ph.D. diss., Fuller Theological Seminary, 2002); Terry Allen Samples, “An Ethical Analysis of Multiethnic Congregations in Los Angeles” (Ph.D. diss., University of Southern California, 1997); Tamsen Murray, “Community Congruence in a Multicultural Environment: A Case Study of Leadership Strategies in Anaheim First Christian Church” (Ph.D. diss., Regent University, 2002); and Russell Mark Jeung, “Emerging Asian American Pan-ethnic Congregations: The Religious Construction of Symbolic Racial Identity” (Ph.D. diss., University of California, Berkeley, 2000).
24
25
emergence and priority of Asian-led multiethnic
congregations in America.
Research Synthesis
A merger of the fields of church health and the urban
multiethnic congregation took place throughout the study.
The synthesis provided a foundation for ethnographic study
to take place. The experience of the researcher in the two
disciplines of church health and urban multiethnic
ministry contributed to his ability to successfully
conduct the ethnographic study.
Previous to this study in the field of church health,
the researcher observed various ministry areas as a
ministerial staff member of a number of local churches
within three evangelical denominations in America. He was
involved at the undergraduate, graduate, and post-graduate
levels of religious study, including the completion of
numerous courses in the church growth/health arena, and
attended several church growth/health-related conferences.
Additionally, the researcher served over two years as
research assistant, assistant director, and church health
consultant with the Institute of Church Health, a ministry
of New Orleans Baptist Theological Seminary.
25
26
Regarding ethnic and multiethnic experience, the
researcher ministered to and observed inner city children
and youth as a staff counselor with Youth Haven Ranch in
Rives Junction, Michigan. He served as youth and young
adult minister with Colonial Baptist Church, an ethnically
blended congregation in Baltimore, Maryland, and as youth
minister of Korean Agape Baptist Mission in New Orleans,
Louisiana.
In preparation for the study, the researcher read
extensively in the areas of multiethnicity and
multicultural experience. Exposure to the resources gave a
clearer understanding of multiethnic ministry. Personal
interest and passion in multiethnic ministry directed the
researcher to consider conducting the ethnographic study.
Significance of the Study
Seven primary areas of import, both to future
research projects and to FCF, will occur as a result of
the report. First, as the field of urban American
multiethnic church health expands, the study offers new
insights for the discipline of church health. Second, the
significance of multiethnicity in a local body of Christ
will be elevated within Christian ministry circles. Third,
26
27
the system of church health observation used in the
ethnographic study may be replicated for use in further
studies examining local church health. Fourth, the
importance of differentiating between ethnically
homogeneous and multiethnic congregations will be
presented. Fifth, the narrative presentation and analysis
found in the report will be of assistance to Faith
Christian Fellowship. Sixth, the need for other studies in
the field will be generated. Seventh, the ethnographic
study will establish bases for further study within the
field or within related fields of study.
Methodology
Assumptions and Rationale
Five underlying assumptions were made. The first
assumption was that Faith Christian Fellowship was an
urban American multiethnic congregation. The second
assumption was that church health indicators, when
present, were observable. The third assumption was that
the leaders and members of FCF involved in the research
were capable of describing their congregation and its
church health. The fourth assumption was that the research
might be described by a narrative presentation. The fifth
27
28
assumption was that particular assertions made about the
church health of FCF might be transferable.
Three reasons were apparent for using an ethnographic
study to conduct the research project. First, an
ethnographic study would offer an opportunity to observe
an entire congregation in depth over a lengthy period of
time. Second, this type of study would allow a
congregation to be observed in its natural setting. Third,
an ethnographic study would give the researcher the
ability to focus an investigation on the regular behaviors
of a congregation in order to identify cultural norms,
beliefs, social structures, and other cultural patterns
(church health patterns).
The use of ethnographic research was beneficial for
observation of church health norms and patterns. A regular
ongoing opportunity to view congregational church health
in its natural setting added to the strength of the
research. The researcher was the primary tool of data
collection and was therefore a careful observer,
interviewer, and listener. Fieldwork became more personal
and select, rather than impersonal and common. The use of
ethnographic research offered an effective method for the
28
29
observation of the church health within the multiethnic
ministry setting of Faith Christian Fellowship.
Research Design
A qualitative research approach was chosen over a
quantitative approach for a number of reasons. Qualitative
research is concerned primarily with process rather than
outcomes or products. Fieldwork is involved as the
researcher physically goes to the people, setting, site,
or institution to observe or record behavior in its
natural setting. With a qualitative research design, the
research presents meaningful insight about people, their
lives, experiences, and the structures within which they
live. The process of qualitative research is inductive in
that it builds abstractions, concepts, and theories from
details.27
Certain paradigm choices can be made between the
qualitative approach and the quantitative approach to
research. Ontologically, the qualitative approach finds
reality to be subjective and multiple, as seen by
participants in a study; and the quantitative approach
27S. B. Merriam, Case Study Research in Education (San Francisco: Jossey-Bass, 1988), 19-20.
29
30
finds that reality is objective and singular, apart from
the researcher. Regarding epistemology, the qualitative
researcher interacts with the entity being researched,
and the quantitative researcher is independent from the
entity being researched. The axiological question finds
qualitative research to be value-laden and biased, and
quantitative research to be value-free and unbiased.
Rhetorically, language in the qualitative approach is
perceived to be informal, with evolving definitions, a
personal voice, and accepted qualitative words; language
in the quantitative approach is more formal, with set
definitions, and impersonal voice, and use of accepted
quantitative words.28
The methodology of the qualitative approach involves
an inductive process of research, with a mutual and
simultaneous shaping of factors. Within qualitative
research an emerging design is evident involving
categories that may be identified during the research
process. Rather than occurring within a broader context
involving multiple subjects, qualitative research is bound
28John W. Creswell, Research Design: Qualitative and
Quantitative Approaches (Thousand Oaks, CA: Sage Publications, 1994, 5.
30
31
to a singular context or subject. The qualitative study
allows for theories to develop and be resolved into
understanding. Qualitative research may be deemed concise
and reliable through the process of verification.29
The type of qualitative design chosen for the project
was ethnographic research design. The sequence of
ethnographic research may vary from one study to the next,
yet should include the following twelve steps:
1. Locating an informant
2. Interviewing an informant
3. Making an ethnographic record
4. Asking descriptive questions
5. Analyzing ethnographic interviews
6. Making a domain analysis
7. Asking structural questions
8. Making a taxonomic analysis
9. Asking contrast questions
10. Making a componential analysis
11. Discovering cultural themes
12. Writing an ethnography30
29Ibid.
30James P. Spradley, The Ethnographic Interview (New York: Holt, Rinehart, and Winston, 1979), vii.
31
32
Throughout the research process, fieldnotes were scribed,
organized, and stored. Other fieldwork involved in the
study included formal and informal interviewing, focused
group interviewing, the use of three church health testing
instruments, and general observation. The researcher used
NVivo 7 software from QSR International for code-based
qualitative analysis for the purpose of organizing,
storing, and analyzing data and fieldnotes.31
Role of the Researcher
The role of the researcher included a variety of
tasks. His role was pro-active, centering on the task of
being the primary data-collection tool. Other tasks
included explorer, interviewer, scribe, organizer,
participatory observer, non-participatory observer,
photojournalist, videographer, proctor of church health
surveys, and narrative writer.
Data Collection
Methods of data collection for the study were varied.
The predominant method was interview. Both formal and
informal interviews were implemented. Formal interviews
31Further details of the research plan for this study are presented in chapter 3 of this report.
32
33
included the following formats: one-on-one, family-
centered, focused group, and survey. These interviews
took place in a number of settings.
One-on-one interviews were completed using a
prescribed set of questions. Focused group interviews
with guided discussion were utilized in four separate
areas of concentration. To ascertain the overall church
health of a congregation, a series of three separate
church health surveys were conducted.
Various informal methods of observation were
incorporated and the data was recorded via fieldnotes.
Observational data collection was gathered primarily in
worship, Bible study, fellowship, and educational
settings. Some observation took place outside and away
from the Faith Christian Fellowship campus, especially
at a variety of small group locations. Historical data
about the congregation and ministry of FCF was gleaned
using archival and secondary sources. Additionally, the
ministry of FCF to its community included a Christian
school, a community action network, and a community
youth partnership program, from which data was gathered
and incorporated into the study.
33
34
Methods of Verification
The issue of internal validity (the accuracy and
reality of information within the study) was treated in
several ways. Triangulation was used to strengthen
internal validity. Other strategies that were used to
support the validity of gathered data included extensive
time in the field, thick description feedback from
others, and respondent validation.
External validity (the ability to generalize
findings) and reliability (the ability to replicate the
study) are more difficult for an ethnographic researcher
to support. Qualitative research does not intend to
generalize findings; qualitative research normally forms a
unique interpretation. Thus, external validity and
reliability were not factored into the ethnographic study.
Summary
The ethnographic study involved the observation of
church health within a multiethnic congregation, Faith
Christian Fellowship of Baltimore, Maryland. The research
objective of the study was to describe the church health
of FCF. The grand tour question for the study was, What
34
35
type of explanation can be made about the church health
of FCF?
The state of the research involved resources from
both the field of church health and the area of urban
American multiethnic congregations. Church health
indicators were enumerated and assisted in observing the
inherent church health of Faith Christian Fellowship.
The research design was qualitative, in which
fieldwork was performed by the researcher, the primary
instrument of the study. The predominant method of
research was interview. One-on-one, focused group, and
survey interviews took place in a number of formats.
Additional methods of observation along with historical
data were incorporated into the study. The internal
validity of the study was treated to establish the
accuracy and reality of information within the study.
35
36
CHAPTER 2
A BRIEF SKETCH OF FAITH CHRISTIAN FELLOWSHIP
Introduction
This chapter presents an initial picture of Faith
Christian Fellowship of Baltimore, Maryland. A basic
description of the multiethnic congregation is offered,
a brief history of the church is given, and the state of
FCF at the time of the study is explained. A summary of
the chapter follows.
Description
An urban multiethnic congregation is a congregation
composed of two or more distinguishable people groups
located in an existing urban setting. This type of
congregation presents diversity of culture, heritage,
and ethnicity. Faith Christian Fellowship was selected
for this study based on the way she displays the
characteristics of an urban multiethnic congregation in
America.
36
37
As a congregation, Faith Christian Fellowship is a
member of the Presbyterian Church in America. FCF believes
that “only through a growing relationship with Jesus
Christ will people experience the fullness of life that
God desires.” FCF began as a multiethnic congregation and
considers itself a diverse congregation united, in that
they “are a fellowship of people from different racial,
historical, social, and economic backgrounds who have been
reconciled to God through Jesus Christ and have committed
themselves to be reconciled with each other in His body,
the church.”32
Geographically, Faith Christian Fellowship is located
in the city of Baltimore, where three neighborhoods
intersect. The three neighborhoods are Pen Lucy, Guilford,
and Wilson Park. Churches in Baltimore connected to the
Presbyterian Church in America during the years 1980-2002
were included in the larger Potomac Presbytery (Baltimore-
32“Discovering the FCF Vision: An Introduction to
Faith Christian Fellowship, A Congregation of the Presbyterian Church in America” (in-house publication, 9 January 2005), 2.
37
38
Washington) and since January 2002 have become part of
the Chesapeake Presbytery.33
History
Faith Christian Fellowship was established during
the summer of 1980 as an inner-city mission church in
Baltimore City by the Reformed Presbyterian Church,
Evangelical Synod, a synod that joined the Presbyterian
Church in America in 1982.34 In the fall of 1980, Craig
Garriott was called by the Delmarva Presbytery to become
the organizing pastor after two years of training at
Covenant Theological Seminary in St. Louis, Missouri.35
The church started with about ten people.
The church initially was named Charles Village
Fellowship and started with a proposed target of middle-
33The Chesapeake Presbytery was formed by geographic
division from the Potomac Presbytery (formerly, the greater Baltimore-Washington area) and includes the city of Baltimore and the counties of Baltimore, Carroll, Harford, Howard, Anne Arundel, and Kent Island in Queen Anne’s County in Maryland.
34“Discovering the FCF Vision,” 3.
35Craig Garriott, “Growing Reconciled Communities: Reconciled Communities Mobilized for Wholistic Growth” (D.Min. diss., Westminster Theological Seminary, 1996), viii.
38
39
class professionals around Johns Hopkins University.
Worship services were taking place in Waverly, a poorer
neighborhood nearby that was well into the integration
process.36 Sunday worship services took place in an old,
red-brick Baptist church that had agreed to rent space for
an afternoon service.37 Garriott and his wife, Maria,
commuted from the rural town of Granite, Maryland, into
Baltimore where the urban church start gathered. Maria
Garriott wrote, “As we commuted to the city for Sunday
afternoon worship, midweek Bible study, and intermittent
crisis intervention, our pre-inner city lives faded into
the background.”38
In the spring of 1981 the Garriotts relocated from
Granite into the city of Baltimore, where they began
holding worship services in the living room of their new
home. An urban missions project in partnership with
InterVarsity Christian Fellowship took place that summer.
The missions project proved to be a great benefit in the
development of the church, as certain InterVarsity
36Maria Garriott, “My Braided Heart: Lessons from
the ’Hood” (Manuscript for publication, 2004), 5-6. 37Ibid., 7. 38Ibid., 8.
39
40
Christian Fellowship leaders remained with FCF after the
summer concluded.39 Among the leaders were current co-
pastor Stan Long and his wife, Terri.
By January 1982 the congregation had grown too large
to worship in the Garriott’s home. Sunday morning worship
began taking place at the Waverly United Methodist Church.
Weekly home Bible studies continued as corporate worship
took place in a church building. The new site provided
significant locational stability for a whole year for the
young, growing congregation.40
The following year, as the congregation continued to
grow, FCF began renting the former Boundary United
Methodist Church in January and obtained a lease with an
option to buy the facility. This move took the central
location of FCF into Pen Lucy, the target community for
the church’s planned Christian community development
efforts.41 Pen Lucy was regarded as one of the most
39“Discovering the FCF Vision,” 3. 40“The History of FCF,” 19 June 2006, online,
available from http://fcfchurch.org/history/index.htm. According to Bill Bolling during an informal interview, Waverly United Methodist Church was located at the corner of 33rd Street and Frisby Street, approximately eleven blocks south of the current location of FCF.
41“Discovering the FCF Vision,” 3.
40
41
economically depressed communities of Baltimore, with a
median income of $10,400, an entrenched drug trafficking
and violence problem, and a 50 percent poverty level for
children.42 Statistically, the community of Pen Lucy was
approximately 90 percent black; 40 percent of the
residents were at or below the poverty threshold; 50
percent of the families were maintained by the mother; and
70 percent of the homes were rental properties.43 During
the spring of 1983 the congregation of forty-eight members
became a particular church of the Potomac Presbytery,
Presbyterian Church in America, and Garriott was ordained
and called to become the pastor.44
Formal small group ministry at Faith Christian
Fellowship began in 1984. The new ministry strategy
started with a summer weekend retreat and the launching of
covenant groups, which would provide nurturing and
shepherding care for members of the congregation. The
ministry efforts of FCF multiplied in 1986 as the church
42“History of FCF.” 43Craig Garriott, “Growing,” viii. 44“Discovering the FCF Vision,” 3.
41
42
sent out five members to establish a work in West
Baltimore that was to become New Song Community Church
and Urban Ministries.45
Continuing emphasis on Christian community
development resulted in a number of ministries being
formed by Faith Christian Fellowship. In the 1980s
numerous community-oriented ministries were launched by
FCF. Those ministries included a legal clinic, a
counseling service, a food pantry, a secondhand clothes
closet, a center for urban discipleship, a local Angel
Tree Project, the Maryland Training School for Boys,
Little Disciples (an outreach to elementary-age Pen Lucy
youth), a GED program, a home for unwed mothers, Life
Alternatives to Drugs and Violence nights, the FCF Housing
Ministry, the Old York Day Care Center, FCF summer camp,
FCF Bible clubs (after-school ministry), and a preschool
45Ibid. New Song Community Church and Urban
Ministries has grown to include a staff of more than eighty individuals, mostly from the Sandtown-Winchester (Baltimore) neighborhood to which it ministers. Partnering with Habibat for Humanity, New Song has focused on a fifteen-block area of the community where they have completed over two hundred homes and are eliminating all vacant houses and providing various programs and opportunities that enrich the neighborhood.
42
43
reading camp.46 In addition to the local missions focus,
the congregation also supported global missions.47
During the 1990s Faith Christian Fellowship
continued targeting Pen Lucy with community ministry. In
1993 FCF expanded its church campus to include a corner
building, the former Boundary United Methodist church
parsonage.48 The congregation also began to purchase a
number of neighborhood homes, some of which were later
used to house staff members.
Sensing a need to establish a Christian educational
environment for children in Pen Lucy, Faith Christian
Fellowship opened the Baltimore Christian School, to be
housed in the church building. Baltimore Christian School
was formed to address the educational crisis and needs of
the community and surrounding area under the leadership
of Doug Mac Iver, an educational researcher and associate
director of the Johns Hopkins University for Social
Organization of Schools.49 The school began with five
46“History of FCF.”
47“Discovering the FCF Vision,” 29.
48Ibid., 3.
49Ibid.
43
44
kindergarten students and grew to serve students
kindergarten through fifth grade.50 Baltimore Christian
School has planned for expanded facilities that would add
grades six through eight.51
To further enhance its ministry to the community,
Faith Christian Fellowship started the Pen Lucy Youth
Partnership. This outreach ministry was formed in 1998 for
the purpose of serving the children and families in Pen
Lucy and the surrounding communities through educational
tutoring, sports leagues, mentoring, and youth employment
development.52 A partnership with the Fellowship of
Christian Athletes was formed to share the gospel in word
with the youth involved in the activities the Pen Lucy
Youth Partnership offers.53
50“History of FCF.” Currently, Baltimore Christian
School offers education to grades kindergarten through five and holds to the core values of excellence, dignity, grace, diversity, justice, equality, learning, community, and service.
51“History of FCF.” 52“Discovering the FCF Vision,” 3-4. 53“Pen Lucy Youth Partnership,” 16 July 2006,
online, available from http://www.fcfchurch.org/ outreach/plyp.htm. Currently the PLYP offers computer-based tutoring to forty children, sports leagues to over three hundred youth, and volunteer service opportunities to over one hundred individuals.
44
45
The following year Faith Christian Fellowship
continued to deepen its commitment to the ministry of
Christian community development. The Pen Lucy Action
Network, a nonprofit community development organization,
was formed “to complement the existing church ministries
of Pen Lucy by assisting residents in correcting
injustices for the glory of God.” Also in 1999, the
Reconciliation Task Force of FCF completed its Unity
Declaration, “a creed declaring holistic biblical unity in
the Body of Christ as we seek to celebrate and apply the
reconciling work of Christ across various racial, social,
and economic divides.”54 Both of these developments
strengthened the congregation’s stand on racial
reconciliation, mercy, and justice.
Throughout the 1990s Faith Christian Fellowship
continued to grow as a united worshiping community. The
worship of FCF continued to develop and included a variety
of musical styles that combined hymns, praise choruses,
and a gospel choir.55 During the 1990s the congregation had
grown to over two hundred in worship attendance.
54Ibid. 55Ortiz, One New Hope, 52. The gospel choir embraces
a traditional black gospel style.
45
46
In 2000 Faith Christian Fellowship sent out
additional ministers from its membership. FCF sent
Minister of Youth and Outreach, Thurman Williams, to
become the pastor of New Song Community Church in January.
Also, in January Marc Rollman, a Pen Lucy resident and
ruling elder at FCF, was ordained to the gospel ministry
and sent to take on a reconciliation and community
development work with Christian Community Church, a
Brazilian Portuguese-speaking congregation in Newark, New
Jersey, which has determined to reach out to other ethic
groups in the area. In 2003, after a year in cross-
cultural training at FCF, Brad Beier was called to serve
in Chicago.56 The vision and ministry of Faith Christian
Fellowship continued to reach beyond its origins.
Ministry staff additions between 2000 and 2003
included the arrival of five individuals. The year 2000
marked the return to Faith Christian Fellowship of Stan
Long, who, after serving a sister congregation as pastor,
arrived to serve as co-pastor of FCF. FCF called Wy
Plummer in January 2002 to serve as pastor-at-large. In
September of that year Howard J. Turner took on the role
of gospel choir director. In 2003 Patty Prasada-Rao was
56“Discovering the FCF Vision,” 4.
46
47
called to be the associate music director, and Eli Foster
arrived to be the new minister of youth and outreach at
FCF.57
The urban multiethnic congregation continued to grow
numerically. In 1998 Faith Christian Fellowship added a
second worship service, and by 2003 the 11:00 A.M. service
was overflowing with over two hundred worshipers.58 A
building campaign called If You Spend Yourselves was
launched in August 2003.59 Growth at FCF continued as total
Sunday morning worship attendance figures in 2005 ranged
between 350 and four hundred.60 Some of this growth could
be attributed to the increase of Johns Hopkins students,
many of whom were Asian.61
57Ibid. 58Administrator Jocelyn Murrain of Faith Christian
Fellowship, interview by author, 23 February 2005, Baltimore, MD, digital recording.
59“Discovering the FCF Vision,” 4. 60Pastor Craig Garriott of Faith Christian
Fellowship, interview by author, 9 February 2005, Baltimore, MD, digital recording.
61Ruling Elder Bruce Gustafsen of Faith Christian
Fellowship, interview by author, 30 March 2005, Baltimore, MD, digital recording.
47
48
By 2005 church life at Faith Christian Fellowship
included growing worship services,62 fruitful small groups,
and effective local and global missions. Globally, the FCF
support for international missions had grown to include
missionaries in eight overseas countries at this time.63 In
2005 the Christian community development aspect of
ministry increased to include seven resourcing agents:
Baltimore Christian School, Faith Counseling Service, a
food pantry, summer urban ministries internships, summer
youth ministries, Pen Lucy Action Network, and Pen Lucy
Youth Partnership.64
Leadership
From the beginning in 1980, Faith Christian
Fellowship intentionally has maintained a multiethnic
membership and has embraced racial reconciliation,
justice, and mercy.65 For over twenty-five years the
62Having experienced difficulty raising the funds to
expand on site, FCF approved plans to develop a satellite worship location to the north in nearby Towson, with the possibility of another location to the south, closer to Baltimore’s central business district.
63“Discovering the FCF Vision,” 29. 64Ibid., 5. 65Ortiz, One New Hope, 52.
48
49
congregation has committed itself to the challenge of
being a significant change agent devoted to Christian
community development. Much of the success FCF
experienced during its history has been due to the
faithfulness of a dedicated team of leaders.
The leadership approach throughout the history of
Faith Christian Fellowship has included use of a
multiethnic leadership team. A multiethnic leadership
team “is a group of leaders, usually pastors, who are
serving together in a multiethnic church and in a very
ethnically diverse community.” 66 Garriott began building
the mulitethnic leadership team of FCF when he invited
his friend from college, Bill Bolling, to become a part
of FCF in the spring of 1981.67 When FCF became a
particular (non-mission) church in the spring of 1983,
Bolling was ordained a ruling elder of the church.68
66Harvie M. Conn and Manuel Ortiz, Urban Ministry:
The Kingdom, the City, and the People of God (Downers Grove, IL: InterVarsity Press, 2001), 384.
67Maria Garriott, “My Braided Heart,” 21.
68“Discovering the FCF Vision,” 3.
49
50
Bolling began providing African-American leadership for
the young congregation.69
The leadership of Faith Christian Fellowship grew to
include the ethnic representation of the congregation. The
development of the multiethnic leadership team at FCF was
deliberate and intentional.70 As the congregation became
larger, the leadership team also grew in number and
ethnically remained representative.71 Multiethnic
leadership also was depicted in the worship setting at
Faith Christian Fellowship. Ortiz wrote of the worship
service at FCF, “The worship service is well represented,
with a mixture of leadership leading the service.”72 Of
importance to Garriott was the visual picture of the
ethnic and cultural backgrounds and preferences of people
displayed in worship services.73 The paid ministerial staff
of Faith Christian Fellowship was ethnically diverse. The
69Maria Garriott, “My Braided Heart,” 21-23. 70Craig Garriott interview, 9 February 2005. 71“Faith Christian Fellowship 2005 Annual Ministry
Report: United That the World Would Know.” (in-house publication, 19 January 2005), 56.
72Ortiz, One New Hope, 52. 73Craig Garriott interview, 9 February 2005.
50
51
pastoral staff consisted of an Anglo pastor, an African-
American co-pastor, an African-American pastor-at-large,
and an Anglo minister of youth and outreach. Other
ministerial staff included an Anglo director of music, an
Indian associate director of music, and an African-
American gospel choir director.74
Adhering to conventional Presbyterian polity,
teaching elders, ruling elders, and deacons comprised the
formal leadership groups of Faith Christian Fellowship. Of
the elders, the pastor (a teaching elder) was the only
Anglo. The two other teaching elders were African-
American. Among the ruling elders, two were African-
American, while a third was African, and a fourth was Sri
Lankan.75
The leadership of Faith Christian Fellowship shared a
common vision and direction for the congregation. The
purpose statement of the church was, “Faith Christian
Fellowship is a diverse congregation, united to worship
God and equip believers to reach Baltimore and the world
74“FCF 2005 Annual Ministry Report,” 56. 75Ibid.
51
52
for Jesus Christ.” All the members of FCF were considered
to be ministers.76
The core values of the church each included a
ministry area through which the value could be fleshed
out. The core values and ministry areas of Faith Christian
Fellowship included rejoicing/worship, reconciliation,
reaching, righting/Christian community development,
renewing/discipleship, and praying.77 Often called the
Five-R’s and Prayer, the core values at FCF were meant to
be lived out through ministry.78
Many of the core values and ministry direction had
been influenced by the Christian community development
concept, which came from the ministry of John Perkins.
Perkins emphasized the three R’s: relocation,
reconciliation, and redistribution.79 The outreach from
76“Discovering the FCF Vision,” 45. 77“Discovering the FCF Vision,” 45-46. 78Craig Garriott interview, 9 February 2005. 79Craig Garriott, “Growing,” viii. John M. Perkins
was born into rural poverty and has become a leading authority in the area of urban community development. His concept of Christian community development works around his three R’s. Relocation involves incarnational living in the community of need, reconciliation relates to being reconciled with God and across racial and class
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Faith Christian Fellowship to Pen Lucy and nearby
neighborhoods would have looked much different if not for
John Perkins and his model of ministry.
Coupled with an emphasis on Christian community
development by Faith Christian Fellowship was a commitment
to ethnic diversity. The commitment of the congregation to
being a multiethnic congregation drew FCF away from the
strategy surrounding the popular homogeneous unit
principle and toward the development of a unity that
transcended culture.80 Garriott wrote in his dissertation,
“While the Homogeneous Unit Principle established by
Donald McGavran and popularized by Peter Wagner and the
Church Growth movement provides very helpful material for
contextualizing the gospel to reach specific people
groups, it often leads people to believe that they can be
reconciled to God without being reconciled with their
neighbor.”81
Faith Christian Fellowship adopted a unity
declaration brought forth by the church’s reconciliation
divides, and redistribution regards doing justice with God’s resources.
80Craig Garriott, “Growing,” 25. 81Ibid., 36.
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task force on May 20, 2000.82 The unity declaration made
a statement of the fundamental identity of FCF. “We
declare that God our Father, in His great love, has
redeemed us by sending His Son Jesus Christ and united us
as people from diverse cultures into one family through
the Holy Spirit committing to us the message of
reconciliation.”83
State of Congregation
The condition of Faith Christian Fellowship at the
commencement of the study indicated a congregation that
was growing in number, with accelerated growth occurring
over the previous five years.84 The volunteer force of
FCF was very strong, with over fifty volunteers involved
in leadership on Sundays and many others serving
throughout the week with the school, Pen Lucy Youth
Partnership, Pen Lucy Action Network, and the various
82“FCF 2005 Annual Ministry Report,” 4.
83“Discovering the FCF Vision,” 25. Scriptural support for the statement includes Jn. 17:20-24; 20:17; Acts 2:5-12; 2 Cor. 5:19; Gal. 3:26-29; Eph. 2:19-22; 4:4-5; and Col. 3:11.
84Craig Garriott interview, 9 February 2005.
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other ministries of the church.85 FCF indicated it was a
Bible believing congregation, conforming to the
statement, “We believe that the Bible is the word of
God, divinely inspired in all parts and free from error
in the original writings. We believe that the Bible is
the supreme and final authority in all matters of faith
and life.”86
A challenge which Faith Christian Fellowship was
faced was that of solving the need for additional space.
The worship attendance had doubled from around 150 in
1995 to over three hundred in 2005.87 Eli Foster, FCF’s
youth minister, said, “The issue is space. If we had
room for six hundred, we’d have six hundred.”88 Realizing
the need to increase ministry capacity for FCF,
85Pastor-at-Large Wy Plummer of Faith Christian
Fellowship, interview by author, 23 February 2005, Baltimore, MD, digital recording.
86“Discovering the FCF Vision,” 54. 87Treasurer Barnaby Wickham of Faith Christian
Fellowship, interview by author, 22 May 2005, Baltimore, MD, digital recording.
88Minister of Youth and Outreach Eli Foster of Faith
Christian Fellowship, interview by author, 9 February 2005, Baltimore, MD, digital recording.
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Baltimore Christian School, and the Christian community
development ministries, the leadership proposed a master
plan in 1999 for a new and renovated campus.89 The new
facility would include a gymnasium and multipurpose
center and school expansion to include up to two hundred
students.90 While the plan was well accepted by the
congregation and the Pen Lucy Community Association, the
finances needed for the project did not come through as
initially hoped.91
While the building campaign continued, plans for
building and renovation on campus were yet to become a
reality.92 Another strategy was in place that potentially
would create additional seating in the sanctuary.
Garriott had a vision for FCF worship to take place
uptown, in town, and downtown as a multi-site church in
Baltimore. The congregation had agreed to have a second
site in Towson, where Garriott believed a similar ethnic
89“Discovering the FCF Vision,” 43. 90“Building Campaign,” 23 July 2006, online,
available from http://fcfchurch.org/vision/building.htm. 91“Discovering the FCF Vision,” 44. 92“Building Campaign.”
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make up existed to that found at the main worship site.93
Hosting a congregation in Towson would produce growth by
adding seats in worship vacated by those who already
live in the Towson area and by the growth the new site
would experience on its own.94
The content of the study to follow will offer a
better representation of the condition of Faith
Christian Fellowship. The interviews, focused group
studies, church health surveys, and general fieldwork
utilized by the researcher concentrated on the present
condition of the congregation. The research especially
allowed observations to be made of the church health of
FCF.
Summary
Faith Christian Fellowship was selected for the study
based on the perceived fact that the congregation
displayed the traits of an urban multiethnic
congregation in America. FCF is a multiethnic
congregation in the city of Baltimore, Maryland, and
considers itself a diverse congregation united. The
93Craig Garriott interview, 9 February 2005. 94Gustafsen interview, 30 March 2005.
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congregation was established as a mission in 1980 and
became a particular church of the Presbyterian Church in
America in the spring of 1983 under the leadership of
Craig Garriott.
The major ministry emphasis of Faith Christian
Fellowship was community outreach, specifically
Christian community development within an urban context.
A Christian school and two community development
organizations were established. Multiple styles of
worship took place at FCF, with visible multiethnic
involvement during the worship services. Small group
ministry was established to provide nurturing and
shepherding care for members of the congregation.
Numerous persons were sent out from the congregation,
allowing the vision and ministry of the church to reach
beyond its origins.
Faith Christian Fellowship intentionally utilized a
multiethnic leadership team that was representative of
the ethnic makeup of the congregation. The purpose
statement of the congregation was “Faith Christian
Fellowship is a diverse congregation, united to worship
God and equip believers to reach Baltimore and the world
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for Jesus Christ.”95 The core values and ministry areas
of Faith Christian Fellowship included
rejoicing/worship, reconciliation, reaching,
righting/Christian community development,
renewing/discipleship, and praying. Each of these was
meant to be lived out through ministry.
Leaders and members held together a strong
commitment to ethnic diversity. From the beginning
Garriott and his congregation sought the development of
a unity that transcended culture and brought
reconciliation, neighbor to neighbor. The church adopted
a unity declaration brought forth by the church’s
reconciliation task force on May 20, 2000.
Currently the congregation is growing numerically
and offers ministries that impact its community. The
challenge Faith Christian Fellowship faces involves the
need of additional space for worship and ministry. One
solution is the implementation of a multi-site strategy.
95“Discovering the FCF Vision,” 45.
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CHAPTER 3
AN ETHNOGRAPHIC RESEARCH PLAN
Introduction
In this chapter the research plan is explained in
detail. Pre-fieldwork preparation and a description of the
research setting are presented. Discussion about the
choice of a population sample from Faith Christian
Fellowship and the techniques used in data-collecting are
given. An explanation of the sequential phases of the
study is offered, including pre-fieldwork and fieldwork
outlines. The time frame of the study is presented. A
summary of the chapter is included.
The Research Plan
The research for the study followed classical
ethnographic qualitative inquiry and research design.
Essentially, the researcher utilized ethnographic
fieldwork data and an ethnographic narrative report to
offer a description and interpretation of a culture-
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sharing group.96 The use of ethnography allowed the
researcher to capture a picture of the culture of Faith
Christian Fellowship, especially as the culture related
to certain church health indicators.97 Key informants
from FCF who would provide useful insights into the
culture of the congregation were chosen.98 The
ethnographic research design used in this study was
presented in Creswell’s Qualitative Inquiry and Research
Design.99
This ethnographic research design included the
characteristics of the broader category of qualitative
research design. While not all ethnographic researchers
agree on precise procedure, elements that are found
universally within ethnographic research design include
data collection, analysis, and reporting of research.100
96Creswell, Qualitative Inquiry, 39.
97The church health indicators included evangelism, worship, leadership, loving relationships, structure, disciple-making, mobilized laity, spirituality, vision or mission, and small groups, as presented in chapter 1 of this report. 98Creswell, Qualitative Inquiry, 60. 99Ibid., 34-35. 100Creswell, Research Design, 143-72.
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This adaptable approach was chosen by the researcher as
the most effective manner with which to observe and
report upon the church health of an urban multiethnic
congregation.
The flexible design of an ethnographic study
allowed the researcher to be guided by questions rather
than presupposed objectives or hypotheses.101 Therefore,
the researcher employed an open-minded approach.
Procedural adaptations were allowable during the study
as the ethnography developed. However, no significant
alterations to the ethnographic design were made.
The task of an ethnographer is to record human
behavior within a cultural setting. The culture of Faith
Christian Fellowship was framed by its multiethnic
composition. The grand tour question that assisted in
observation and recording throughout the study was, What
type of explanation can be made about the church health
of Faith Christian Fellowship? The four sub-questions
related to the grand tour question offered additional
guidance throughout the research.
101Ibid., 70.
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Preparation Prior to Fieldwork
The researcher initially chose a particular group
of informants with whom to conduct ethnographic
research.102 Faith Christian Fellowship was the choice of
the researcher for a number of reasons. First, FCF was
an intentionally multiethnic congregation. Second, the
congregation was established, having been in existence
for over twenty years. Third, at a glance, FCF presented
signs of being a healthy church. Fourth, the diverse
cultural make-up of the congregation was ideal for an
ethnographic study. Fifth, the researcher had read about
the congregation during his doctoral studies and was
acquainted with the evangelical and reformed doctrinal
persuasions of FCF and the Presbyterian Church in
America. Sixth, the physical location of FCF was
conducive for site-based ethnographic fieldwork.
Seventh, the researcher was familiar with Baltimore and
its wider urban culture.
Description of the Research Setting
One of the initial tasks was to establish a
description of the research setting. The researcher
102Spradley, The Ethnographic Interview, vii.
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relied on initial observation, historical documents,
subsequent observation, and interview responses to
determine an accurate description of Faith Christian
Fellowship and its surroundings. Elements in the
description of the research setting included the
following: vicinity, campus, congregation, staff and
leadership, and ministries.
Vicinity
The physical setting of the FCF campus would be
considered urban. The location of the church property,
505 East 42nd Street, included the southeastern corner of
Greenmount Avenue and 42nd Street in Baltimore City. This
corner literally intersected three distinct
neighborhoods. Baltimore could be described as a waffle
of diverse demographics, with poor districts existing
adjacent to wealthy districts, predominantly African-
American districts existing beside predominantly Anglo
districts, and educationally challenged districts
existing directly next to academic university districts.
The physical location of the church campus is found
within the Pen Lucy neighborhood. The neighborhood of
Wilson Park is north of 42nd Street. Across Greenmount
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Avenue is Guilford, which neighbors three academic
universities: Johns Hopkins University, the College of
Notre Dame of Maryland, and Loyola College. To the south
is Waverly, and to the southwest is Charles Village,
where the initial mission church was placed in 1980.
On the journey from the researcher’s home, south of
Baltimore City, one would travel from moderately
affluent Anne Arundel County north toward Baltimore’s
central business district and the inner harbor. The
route would continue north from the heart of Baltimore
on Calvert Street through the historic district of Mount
Vernon, Mid-town Belvedere, and Greenmount West, east on
North Street toward the spacious Greenmount Cemetery.
The remainder of the drive would take place along
Greenmount Avenue, a dividing line between numerous
neighborhoods: Barclay, Harwood, Charles Village, Abell,
Oakenshawe, and Guilford to the west; and East Baltimore
Midway, Better Waverly, Waverly, and Pen Lucy to the
east.
During the drive to the church’s campus, especially
when traveling up Greenmount Avenue, the researcher
could notice the surroundings and culture within which
Faith Christian Fellowship existed and ministered.
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Occasional walks and drives around the neighborhoods and
districts to the north, west, and east of FCF indicated
the extent of the diversity of the particular portion of
Baltimore the congregation served. The surroundings were
urban and diverse. The cultures seemed to be varied.
Along Greenmount Avenue from North Street to 33rd
Street, a distinct urban African-American presence was
found, with numerous businesses and commercial
properties fitting the dominant culture. Row homes and
other residential properties were found north of 33rd
Street, where most of the residents appeared to be of
less affluent means. Closer to the church campus, an
increasing number of single-family dwellings were found,
indicating moderate levels of income.
Both Pen Lucy and Waverly, to the east of
Greenmount Avenue, appeared to be somewhat impoverished
neighborhoods predominantly populated with African-
American residents. Just north of Pen Lucy, Wilson Park
and neighborhoods to the north evidenced a similar
ethnic make-up. In Guilford, to the west of Greenmount
Avenue, a larger Anglo presence was apparent.
The nearby academic campuses of Johns Hopkins
University, the College of Notre Dame of Maryland, and
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Loyola College were located within walking distance of
FCF.103 The presence of these institutions offered two
specific cultural factors. First, a higher educational
level existed in the nearby neighborhoods where students
and faculty resided, which translated to a higher level
of affluence in those neighborhoods. Second, a greater
representation of internationals resulted in a higher
level of ethnic diversity for the neighborhoods
represented.
Greenmount Avenue was a line of demarcation that
reflected the diversity of this section of Baltimore
City. To the east in Waverly, Pen Lucy, and Wilson Park,
the percentages of African-American residents ranged
from 84.4 to 97.7. Guilford had an African-American
population of 13.6 percent. Regarding education in
Guilford, 46.8 percent of the population twenty-five
years and over had attained a graduate or professional
103Johns Hopkins is located approximately ten blocks to the south and west from FCF. Both the College of Notre Dame and Loyola College are located approximately eight blocks to the north and west of the FCF campus. Currently, a growing number of students and faculty from Johns Hopkins worship at FCF, while few come from Notre Dame and Loyola.
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degree. In Waverly, Pen Lucy, and Wilson Park the
percentages ranged from 3.8 to 6.8.104
A description of the setting would be incomplete
without discussion of the crime element found in the
neighborhoods surrounding the campus of Faith Christian
Fellowship. The researcher did not witness any crimes
committed during the course of the study.105 However,
throughout fieldwork numerous stories revealed several
incidents that had taken place. A significant amount of
urban crime and drug-related activity had taken place
within several blocks of the church facilities.
As the researcher spent more time traveling around
the area that surrounded the campus of Faith Christian
Fellowship, the ethnic and cultural diversity of the
area was evident. Socioeconomic diversity was evident
also. The socioeconomic diversity of the area was not
treated as a subject in the ethnography but rather as a
factor that influenced the culture of the congregation
of FCF.
104U.S. Census Bureau, Census 2000. 105While the researcher did not witness the crime firsthand, after a Sunday worship service at FCF he did return to his car to find it had been vandalized.
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Campus
The campus of Faith Christian Fellowship sat upon
approximately one quarter of a city block. The northwest
corner of the property formed the intersection of 42nd
Street and Greenmount Avenue. Two buildings, a stately
church building made of stone and a three-story white
house, were on the property. A small playground to the
east of the church building and a modest parking lot to
the west occupied the remainder of the campus. The
immediate surrounding neighborhood was predominantly
residential and included a small Catholic church one
block to the east of the FCF campus.
Faith Christian Fellowship’s church building
offered space for worship and Bible study on Sunday
mornings and educational space for the Baltimore
Christian School as well as for after-school programming
during the week. On Sundays the house was used for Bible
studies, and throughout the week it was used to
accommodate the church office and the ministry offices
of Pen Lucy Action Network, Pen Lucy Youth Partnership,
and Fellowship of Christian Athletes.
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Congregation Faith Christian Fellowship was a congregation with
approximately 150 members and an average worship
attendance of between 300 and 350. The congregation met
for worship at 8:30 and 11:00 A.M. The church was a
member of the Presbyterian Church in America and of the
Chesapeake Presbytery. At its inception, FCF was a
mission church of Liberty Reformed Presbyterian Church,
which was linked denominationally to the Reformed
Presbyterian Church that merged with the Presbyterian
Church in America in 1982.
Staff and Leadership Church polity for Faith Christian Fellowship was
presbyterial. Ruling and teaching elders, who together
formed the session, or governing body, of the local
church, governed the congregation. The elders were
assisted in their service by deacons, who were entrusted
by the elders with the oversight of various mercy and
care ministries.
The church staff included sixteen individuals:
1. Craig Garriott, pastor
2. Stan Long, co-pastor
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3. Wy Plummer, pastor-at-large
4. Eli Foster, minister of youth and outreach
5. Lennard Jackson, building supervisor
6. Reginald Shields, building maintenance
7. Teen Shields, building maintenance
8. Jeanette Drennan, office manager
9. Jocelyn Murrain, administrator
10. Joan Nelson, administrator
11. Kari Martin, administrator
12. Julie Morris, financial administrator
13. Mary Ann Brandli, director of music
14. Patty Prasada-Rao, associate director of music
15. Howard J. Turner III, gospel choir director
16. Barnaby Wickham, treasurer
The ethnic make-up of the church staff included eight
Anglos, seven African Americans, and one Indian.
The elders and deacons were a group of twelve men
who also reflected ethnic diversity. The following list
of individuals gave spiritual leadership to the
congregation:
1. Craig Garriott, teaching elder
2. Stan Long, teaching elder
3. Wy Plummer, teaching elder
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4. Bill Bolling, ruling elder
5. Ananda Kumar, ruling elder
6. Djik Maouyo, ruling elder
7. Greg Murrian, ruling elder
8. Evan Darling, deacon
9. Joe Brandli, deacon
10. Sandy Clark, deacon
11. Don Morris, deacon
12. Chris Eisenberg, deacon
This group of leaders included five Anglos, five
African-Americans, one Sri Lankan, and one African.
The leadership and staff at Faith Christian
Fellowship worked well together. While Garriott and
others felt FCF was administratively challenged, the
researcher noted that for a congregation its size FCF
was doing a wide variety of ministries quite
effectively. The leadership shared a common vision and
purpose and communicated that vision well to the
congregation as a whole.
Ministries Affiliate ministries of the church included the
Baltimore Christian School, the Pen Lucy Action Network,
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and the Pen Lucy Youth Partnership. Faith Christian
Fellowship initiated these ministries. Each of these
community-centered ministry entities employed staff
members who were supported by both the congregation and
outside grantors.
The congregation had members from numerous ethnic
backgrounds. FCF was well within the operational
definition of multiethnic congregation used in this
study, developing and embracing ethnic diversity. The
largest groups represented were Anglo, African-American,
and Asian. Other ethnic groups included Middle-Eastern
(Sri Lankan and Indian), Hispanic, European, and
biracial. Garriott suggested that individuals who
regularly attend worship represented at least twenty-one
nations.106
Study Sample
With the focus of the study being upon the culture
of Faith Christian Fellowship, the researcher
established a population sample. The population sample
106Craig Garriott, pastor of Faith Christian Fellowship, interview by author, 23 February 2005, Baltimore, MD, digital recording.
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consisted of the ministerial and staff leadership; the
lay leadership, including elders and other ministry
leaders; and a cross-section of the remaining
congregational membership. Members of the sample group
were involved in at least one of the interviewing
methods. General observation potentially involved any
member or worshiper associated with FCF during the time
frame of the study.
Data Collection Techniques
Four primary techniques of data collection were
used throughout the study: one-on-one interviewing,
informal interviewing, focused group discussions, and
church health surveys. Secondary techniques of data-
gathering included the recapturing of historical and
archival data as well as general observation. The
primary techniques of data collection are presented and
developed in chapter 4 of this report, while the
secondary techniques are treated below.
Historical and Archival Data
Early in the study the researcher requested access to
the records of FCF. Generous access to these records was
provided. Alongside the fieldnotes gathered, historical
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and archival data of Faith Christian Fellowship
proved to be most helpful during the project. A
dissertation written by Craig Garriott, a manuscript from
Maria Garriott, and the first draft of a report presented
to the Presbyterian Church in America provided insight
into the history, culture, and setting of the
congregation.107
General Observation
General observation took place throughout the study,
especially in Phases 3 through 5. The researcher took
mental notes even before official entrance to the site
had been granted. General observation continued until
research was completed.
The researcher utilized three methods of recording
observations, or taking fieldnotes. One method was the
use of tablet and pen, a second was the use of digital
107Craig Garriott’s D.Min. dissertation was entitled
“Growing Reconciled Communities: Reconciled Communities Mobilized for Wholistic Growth” and was completed in 1996. Maria Garriott’s manuscript, “My Braided Heart,” was published in 2006 under the title A Thousand Resurrections. Craig Garriott and Stan Long were instrumental in the research and writing of “Ethnic Diversity in the Potomac Presbytery,” a study committee report given to the Presbyterian Church in America. The first draft of this report, dated May 15, 2001, was issued to the researcher early in 2002.
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recorders, and a third was the use of a video camcorder.
Normally, as an observation was made, the researcher
would jot a note or speak a digital note into a recorder.
Some activities were captured by video and notes were
scribed later. These fieldnotes would be filed
electronically and considered later for processing and
data analysis. Eachnote would include the date recorded,
the setting, theobservation, and the names of any key
participants involved.
Most general observation happened apart from formal
interviewing, focused group studies, and the
administration of testing instruments. The researcher
gathered fieldnotes during worship and Bible studies, in
small groups, at activities or events, and around the
offices. Periodic review of the fieldnotes offered
additional insight as the study continued.
Observation of the participants and events of Faith
Christian Fellowship revealed the culture of the
congregation. While interviewing methods resulted in data
that answered important questions, general observation
helped the researcher, who was the main data-collection
tool of the study, observe the culture-sharing group and
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become a participant in the cultural setting of the
church.
The Five Phases
Five distinguishable phases were involved in the
field experience of the study:
1. Gaining access to the setting 2. Gaining access to the participants 3. One-on-one interviewing and general observation
4. One-on-one interviewing, focused group discussions, and general observation
5. Facilitation of church health surveys and
general observation
All five phases of the study were interrelated, with
Phases 1 through 4 successively built upon one another,
with Phase 5 being the church health assessment
component. The researcher’s initial work in the study
was considered pre-fieldwork and consisted of Phases 1
and 2. The subsequent fieldwork consisted of formal data
gathering and included Phases 3 through 5. General
observation took place throughout the research project
and within each of the phases of study. Gathering of
archival data happened intermittently during the study,
especially during pre-fieldwork.
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Pre-Fieldwork Overview
Phase 1: Gaining Access to the Site Gaining access to the site involved making contact
with the gatekeeper of the site. The researcher
scheduled a meeting to discuss and request permission to
conduct the research. A permission to conduct research
form, an access to site form, and an audiovisual media
release form were completed. Subsequently, permission
for research was granted.
Prior to formal research, the leadership of Faith
Christian Fellowship granted the researcher access to
historical and archival data. A staff liaison was
assigned to the project. Also, the services of a
research assistant from the site were offered to the
researcher.
During Phase 1 the researcher studied about the
background and history of the congregation. The
researcher also studied Presbyterian history, polity,
and doctrine to become more familiar with the site and
its culture. Additionally, prior to formal research, the
researcher continued to examine literature about
qualitative design and ethnographic studies.
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Little general observation took place before formal
research began. The researcher attended worship services
to become acquainted with the setting and gather first
impressions of the congregation. Few people outside the
leadership of the congregation were familiar with the
researcher and the study previous to the start of
fieldwork.
Thought was given to the three primary types of
interview formats to be used throughout the study:
one-on-one, focused group, and survey. For the purpose
of distinction among the three formats, the researcher
labeled the group interviews focused group discussions
and the interviews involving testing instruments church
health surveys. Projected questions for one-on-one
interviews and focused group discussions were
considered. The church health testing instruments used
for the survey interviews were chosen in Phase 1.
Preparation for interviewing continued in Phase 2.
Phase 2: Gaining Access to Participants The task of gaining access to participants involved
both observation and inquiry. The researcher sought to
secure key informants who would include staff members,
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lay leaders, and church members. The staff was
cooperative and willing to participate in the formal
one-on-one interview process. Pastors and ministry staff
made suggestions as to which lay leaders and church
members ought to be interviewed.
The researcher and the research assistant outlined
the strategy for one-on-one interviews. The researcher
chose key informants. The research assistant made
initial contacts with participants and scheduled one-on-
one interviews. Staff interviews were scheduled first,
followed by lay leader interviews, interviews of church
members, the family-centered interview, and the focused
group discussions.
Limited observation took place during Phase 2 while
research preparation was the focus. One-on-one interview
questions were crafted, and related written matter was
prepared. The focused group interviewing strategy and
material also were prepared during Phase 2. The
researcher worked closely with the research assistant to
assure an effective ethnographic study and strategy
would be implemented.
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Fieldwork Overview Phase 3: One-on-One Interviewing and General Observation Formal research began in Phase 3. Tools employed
while conducting one-on-one interviews included the
following:
1. A prepared outline of categories and questions for the participant
2. A prepared outline and form expanded for note-
taking purposes for the researcher
3. A participant personal information form 4. An informed consent form 5. A protection from harm statement 6. A right to privacy statement 7. A digital camera 8. A digital voice recorder
9. A back-up tape recorder
10. Snacks and beverages 11. A pen
No video recordings of one-on-one interviews were made. An hour and a half was scheduled for most one-on-
one interviews. The researcher took a picture of each
interview participant. An introduction to the interview
took place, during which the informed consent form, the
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protection from harm statement, and the right to privacy
statement were read and signed. The participant’s
personal information was completed at the discretion of
the participant and returned to the research assistant.
The pre-scheduled one-on-one interviews were formal
and structured, although the participants were
encouraged to expound when answering questions.108 The
majority of one-on-one interviews took place in one
sitting, while other interviews involved up to several
sessions. A conference room in the church office area
served as the primary location for the one-on-one
interviews.
Phase 4: One-on-One Interviewing, Focused Group Studies, and General Observation During Phase 4 focused group studies took place as
one-on-one interviewing continued. An informal family
interview and several informal one-on-one interviews
also occurred during Phase 4. The informal interviews
supplemented formal interviews and allowed the
108Informal interviews that took place during the study, whether with individuals or groups, were spontaneous, each taking on a form of its own.
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researcher to examine information that was not covered
by the formal interview questions.
Focused group studies involved a series of
questions about a certain topic. Groups were encouraged
to discuss actively, agree, and disagree throughout the
group interview sessions. The tools used while
conducting focused group studies included the following:
1. Name tags for participants 2. A focused group memo for participants 3. A prepared agenda sheet for participants 4. A personal information form for participants 5. A prepared introduction to the focused group
topic 6. A prepared outline of focused group questions
expanded for note-taking purposes 7. A room diagram-participant identification page 8. Focused group discussion tips 9. An informed consent form
10. A protection from harm statement 11. A right to privacy statement 12. A digital camera 13. A digital voice recorder 14. A back-up tape recorder 15. A video camcorder with tripod
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16. Snacks and beverages 17. A pen
Focused group studies were scheduled to last about
two hours and thirty minutes. The researcher arranged to
arrive thirty minutes early to meet the host and set up
a room and refreshments for the session. Name tags were
given to the participants, and a picture was taken of
each participant. The group members gathered in the room
prepared for the session. After participants were
seated, their names were written on the room diagram-
participant identification page.
The researcher offered an introduction to the
focused group discussion. A packet containing a focused
group memo, a prepared agenda sheet, a personal
information form, an informed consent form, a protection
from harm statement, and a right to privacy statement
was given to each participant. The forms and statements
would be completed after the session and given to the
host, who would submit them later to the research
assistant.
The researcher gave focused group instructions.
Participants were encouraged to be involved in
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discussion and in sharing opinions. Discussion tips were
presented, and the researcher answered questions from
participants.
As the focused group session took place, the
researcher handwrote recorded notes. A digital voice
recorder and a back-up tape recorder were used to
capture the audio, and a camcorder was used to capture
video. Snacks and beverages were available to the
participants before, during, and after the focused group
discussion session.
General observation continued throughout Phase 4.
During this phase the researcher began capturing video
of worship and other church activities and events.
During Phase 4 congregation members were beginning to
become more familiar with the researcher and the
research.
Phase 5: Facilitation of Church Health Surveys and General Observation Phase 5 involved the processing of three church
health surveys. The surveys performed as testing
instruments that would indicate the levels of pre-
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determined church health indicators. A minimum number of
thirty church members participated in each survey.
The church health surveys took place on three
Sunday mornings, following worship services. Dates were
chosen and posted for members to see. Recruitment tables
were placed in the lobby outside the sanctuary where
individuals could sign up to participate and discuss the
surveys with the researcher.
On the day of a particular survey, signage was
posted to identify directions to the survey area. Lunch
and beverages were provided for participants. Tables and
chairs were arranged with a testing instrument and a
pencil at each seat. Tools for implementation of the
church health surveys included the following:
1. One church health instrument and a pencil per participant
2. Instructions for each church health instrument
3. A response sheet 4. Lunch and beverages
After participants gathered, the researcher
directed participants to answer each question by
indicating their response on a response sheet. Once the
participants finished their surveys they submitted their
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response sheets to the researcher or an assistant, after
which participants were offered thanks and were free to
leave. Participants were free to eat lunch at any point
during the survey session.
Following the survey, response sheets were tallied.
Each of the three church health consultants received the
required number of completed surveys and performed an
assessment. The assessment results were returned and
would indicate the levels of particular church health
indicators from Faith Christian Fellowship.
General observation continued throughout Phase 5.
As the researcher became more acquainted with the
culture of the congregation, observations became more
predictable. During Phase 5 many FCF worshipers had
become aware of the researcher and the research.
Following Phase 5, formal ethnographic research came to
a close.
Time Frame
The study occurred over five years. Phase 1 took
place from November 2001 through March 2002, Phase 2
from March 2002 through October 2004, Phase 3 from
November 2004 through February 2005, Phase 4 from March
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through May 2005, and Phase 5 from June through October
2005. Closure of research and preparation of the report
took place between November 2005 and September 2006. The
following outline indicates the time frame associated
with the five phases of ethnographic research:
Year 1: November 2001-October 2002 (Months 1-12) Pre-Fieldwork Experience Phase 1: Gaining access to the site and general observation Month 1: Initial contact with the gatekeeper
Months 3-5: Process of gaining access to the site, general observation and relationship building
Phase 2: Gaining access to the participants and general observation
Months 5-12: General observation and relationship building, familiarization with FCF and further consideration of ethnographic approach
Year 2: November 2002-October 2003 (Months 13-24) Pre-Fieldwork Experience (cont.)
Phase 2: Gaining access to the participants and general observation (cont.)
Months 13-24: General observation and relationship building, familiarization with FCF and further consideration of ethnographic approach
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Year 3: November 2003-October 2004 (Months 25-36) Pre-Fieldwork Experience (cont.)
Phase 2: Gaining access to the participants and general observation (cont.)
Months 25-36: General observation and relationship building, familiarization with FCF and further consideration of ethnographic approach, preparation of interview strategies
Month 36: Access to participants secured and interview appointments scheduled Year 4: November 2004-October 2005 (Months 37-48) Fieldwork Experience Phase 3: One-on-one interviewing and general observation
Month 37: Written matter received from FCF affirming site access, audio-visual media release, and permission to conduct research; initiation of formal research and fieldwork
Months 37-40: Staff one-on-one interviewing
Phase 4: One-on-one interviewing, focused group studies, and general observation
Months 37-43: General observation and relationship-building
Months 41-43: Focused group studies, staff one-on-one interviewing, lay leader one-on-one interviewing, informal interviewing
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Months 42-43: Church member one-on-one interviewing
Phase 5: Facilitation of church health surveys and general observation Months 44-45: Church health surveys
Months 44-48: General observation and relationship building
Year 5: November 2005-October 2006 (Months 49-60) Post-Fieldwork Experience Months 49-51: Closure of formal on- site research Months 52-59: Data analysis and
preparation of the report
Summary
In this chapter the research plan for the
ethnographic study was described, offering an
explanation of both pre-fieldwork and the fieldwork
experience. Techniques for data-collection and
observation were included. Also, the five sequential
phases of the study were presented.
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CHAPTER 4
A NARRATIVE ETHNOGRAPHIC REPORT
Introduction In this chapter the narrative report describes the
experience of the researcher as fieldwork took place.
The researcher served as the primary tool of data
collection and was involved personally in the research
process from beginning to end. Thus, the narrative
presentation offers first-hand experience from the
perspective of the researcher.
The fieldwork experience is presented in three
parts. The first part contains one-on-one and informal
interviews. Several of the informal interviews were
with individuals, while one was a family interview. The
second part offers an account of the focused group
discussions. The focused group discussions took place
in small group (or covenant group) settings. In the
third part an explanation of the church health survey
component is given. A brief summary follows.
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Fieldwork Experience
One-on-One and Informal Interviews One-on-One Interviews
Initial one-on-one interviews were scheduled at
one hour, thirty-minute intervals. Some took longer and
necessitated scheduling an additional session. A number
of staff interviews needed additional time to complete
a full interview.
Prior to each interview the researcher took a
picture of the interview participant. The pictures were
used mainly for the purpose of identification. Pictures
were filed electronically with interview transcripts
and notes.
The researcher utilized a prepared list of
questions (see appendix 3) while conducting interviews.
Six categories of questions about Faith Christian
Fellowship appeared in the list:
1. General data
2. Statistics
3. Multiethnicity
4. Church health
5. Multiethnic church health
6. The homogeneous unit principle
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The majority of the participants responded candidly to
each question, offering valuable information about the
culture of Faith Christian Fellowship and about its
church health.
Category: General Data The first question asked of participants was, What
drew you to FCF initially? Responses ranged from the
invitation of a family member to the leadership to the
diversity of the congregation. Ann, a lay leader, said,
“It is a biblical, evangelistic church. Our family is
mixed. My husband, Djik, is from Africa. We felt more
comfortable here than at other churches we visited
before coming to FCF.”109 Gerry felt that FCF was a
grace giving “impact church” that offered diversity.110
Another member related, “I felt at home the moment I
walked into service, and the whole worship experience
only confirmed my feelings. It felt like a little piece
of heaven. Being a member of a nondominant culture, it
109Adult Christian education director Ann Maouyo, of Faith Christian Fellowship, interview by author, 22 April 2005, Baltimore, MD, digital recording.
110Church member Gerry Sutter, of Faith Christian
Fellowship, interview by author, 13 May 2005, Baltimore, MD, digital recording.
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felt comfortable to see so much diversity in the
pews.”111
How would you describe FCF? was the next interview
item. Most participants described the congregation
using words like multiethnic, multicultural, or
multiracial, and most added to that descriptor. Pastor
Craig shared that “God has gathered a racially,
socially, economically diverse family of believers
together who have tarried together for a long season of
obedience in the same direction. The values that we
embraced from the inception are still our core values.
We haven’t abandoned them.”112 Joan N. centering on the
impact FCF had on her life said, “Faith is a big part
of my life. My church is an investment that I am
making.”113 Lennard called FCF “a giving church,”114
111Worship support coordinator Min Kim, of Faith
Christian Fellowship, interview by author, 30 March 2005, Baltimore, MD, digital recording. 112Craig Garriott interview, 9 February 2005.
113Administrator Joan Nelson, of Faith Christian
Fellowship, interview by author, 9 February 2005, Baltimore, MD, digital recording.
114Building supervisor Lennard Jackson, of Faith
Christian Fellowship, interview by author, 26 January 2005, Baltimore, MD, digital recording.
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while Reginald simply described his church as “a
glorious time in Christ.”115
Several participants commented on the church’s
commitment to reconciliation and social justice. Kari’s
description of FCF was “a church coming together to
fulfill God’s calling in uniting all of His people.”116
Another saw FCF as a “biblical, evangelical
congregation, doctrinally PCA with a reformed theology
that is committed to racial and ethnic diversity in the
body and social justice in the neighborhood.”117 “FCF is
a multicultural church concerned about issues of
reconciliation and justice.118
To the question What are the strengths of FCF?
participants pointed primarily to leadership, love and
care for others, a missional emphasis, biblical
teaching, and diversity. Wy suggested pastoral
115Building maintenance specialist Reginald
Shields, of Faith Christian Fellowship, interview by author, 25 May 2005, Baltimore, MD, digital recording.
116Administrator Kari Martin, of Faith Christian
Fellowship, interview by author, 20 May 2005, Baltimore, MD, digital recording.
117Maouyo interview.
118Plummer interview.
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leadership, preaching, worship, and diversity were the
strengths of FCF.119 Eli mentioned how much the
leadership of FCF loves Jesus and how much the church
wanted to serve.120
“Love for Christ, for each other, and for others”
was how Jocelyn explained the strengths of FCF.121 Bill
shared that the strengths of FCF were found in the love
for the Lord demonstrated by a genuine care that took
place within the local body, coupled with a love for
others demonstrated by people who were not afraid of
the works aspect of the gospel.122 Stan saw the
strengths as “upholding the authenticity of the
Scriptures and standing up for the truth” and as
believers who were “gentle and compassionate to
unbelievers.”123
119Ibid. 120Foster interview, 9 February 2005. 121Murrian interview. 122Ruling elder Bill Bolling, of Faith Christian Fellowship, interview by author, 6 May 2005, Baltimore, MD, digital recording. 123Co-pastor Stan Long, of Faith Christian Fellowship, interview by author, 23 February 2005, Baltimore, MD, digital recording.
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Maria mentioned the primary strength of FCF was
“the missional emphasis of the church.”124 Another
mentioned the congregation’s “desire to reach the
unchurched.”125 Eli pointed toward the idea that the
mission, vision, and values of FCF are centered on
Christian community development.126
The Word of God was noted to be a key strength of
Faith Christian Fellowship. Craig suggested that a
“strong commitment to grace and to the gospel” provided
the driving foundation of the congregation’s commitment
to reconciliation and justice.127 One member valued the
fact that the people at FCF “cleave to the Word of
God.”128 Patty included commitment to prayer and the
124Church member Maria Garriott, of Faith Christian Fellowship, interview by author, 11 May 2005, Baltimore, MD, digital recording. Maria is also the wife of pastor Craig Garriott and serves with the worship team at FCF. 125Wickham interview. 126Foster interview, 9 February 2005. 127Craig Garriott interview, 9 February 2005. 128Murrian interview.
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Bible as strengths of her church.129 Bruce responded,
“Biblical authenticity is one of our strengths, where
the gospel is at the heart of it all.”130
Seven participants mentioned that diversity was a
strength of FCF. One noted that “interracial marriages
are affirmed at Faith.”131 Min related, “We are truly a
diverse body, not a body with token representation.”132
Eli suggested that FCF is a community that naturally
draws in a diverse grouping of people.133
When asked, What are the weaknesses of FCF? Craig
laughed and said, “Me!” Few of his congregation would
agree with that statement, but rather that his
leadership and example are strong.134 Garriott went on
129Associate director of music Patty Prasada-Rao, of Faith Christian Fellowship, interview by author, 2 March 2005, Baltimore, MD, digital recording. 130Gustafsen interview, 30 March 2005. 131Ibid. 132Kim interview. 133Foster interview, 9 February 2005. 134Responses from the previous question about strengths of the congregation support the idea that Garriott’s leadership is strong.
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to say that FCF needed to work on the areas of prayer
and effectively relating to the culture of Pen Lucy.
Probably not enough dependent praying. I tend to be an activist pastor. I’d say it’s been the historic weakness. I think we’ve gotten better, I think we’re praying more as a church. I think prayer is increasing, but I would say this work cannot be done out of flesh. It can kill a people. If it’s not really Spirit-driven and Spirit-dependent, then it’ll kill you. I think you can have all the right theology, you know, do this, do this, do this. But, this is not a work that can be done in the flesh and be enduring. It just won’t work.
I think Jim Cymbala’s Fresh Wind, Fresh Fire is a classic. That really humbled me, that book. Here’s a guy who did not have theology, who didn’t go to seminary. He was a broken pastor who was just dependent on God and he found out that God was attracted to weakness, and he prayed. God did a work of reconciliation and justice that just blew out the sides of Brooklyn. He was a humble, dependent praying pastor.
I’m a Presbyterian, so I’ll study the issues, you know, and I’ll write the theologies, blah, blah, blah. I think there’s something to be said about just honestly throwing yourself on the mercy of God. So that was actually really good for me to see that. I’d say that’s a weakness.
I’d say, you know, the nature of our church is that we have a lot of academics. We have a huge educational base of people. Lots of thinkers, and it’s a blessing, you know. That’s who God on one level has brought us, but that could also create a significant intimidation factor for indigenous Pen Lucy folks. So, on one level, people come that feel connected to the leadership. Well, you know, that’s [academics] my culture. As much as you, as a pastor, try to overcome your cultural differences, you still have those limitations. I feel that like the answer is to pursue leadership that reflects [the target cultural group, Pen Lucy].
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Actually, we have two guys who are going to become deacons in a couple of weeks. Carneal, who came out of drugs, he’s going to become a deacon. Man, what a beautiful picture of God’s work and his [Carneal’s] commitment to the vision and values of our church. What a huge blessing. John Decker, who’s a white guy, came out of his own kind of brokenness, very sensitive, very good. I think we need to keep building the bridges, building relationships, nurturing men, and watching what God does. You can’t force those things, but you can seek to encourage it, and see what God does.135
Other areas of weakness noted by participants were
structural in nature and included administration,
organization, and communication. Regarding these
weaknesses, Wy stated, “It’s an administrative
nightmare. The church has a willingness to put up with
mediocrity and lack of excellence.”136 Patty suggested
that “our systems and structures are weak and
communication is incomplete.”137 Another thought that
decision-making process was weak and that the church
operated with an elder-heavy structure.138 Julie related
135Craig Garriott interview, 9 February 2005. 136Plummer interview. 137Prasada-Rao interview. 138Pen Lucy Action Network executive director Dan Ellis, of Faith Christian Fellowship, interview by author, 16 March 2005, Baltimore, MD, digital recording.
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that “the communication between the congregation and
staff” was weak.139
Additionally, some believed that the leaders and
congregation were being stretched too thin. One former
deacon felt the church was doing too much. “When I
became overwhelmed as a deacon, I was given a
sabbatical. The leadership is stretched.”140 Another
suggested, “We have few and burdened leaders.”141 Joan
M. said, “We tend to be overextended. The core members
are active, but spread pretty thin.”142 “We try to be
too many things to too many people,” was how Patty
described the weakness of being overextended as a
congregation.143
The question What is the mission and vision of
FCF? was posed to the participants. To a person, the
139Financial administrator Julie Morris, of Faith Christian Fellowship, interview by author, 23 February 2005, Baltimore, MD, digital recording. 140Sutter interview. 141Gustafsen interview, 30 March 2005. 142Reconciliation Task Force member Joan Main, of Faith Christian Fellowship, interview by author, 22 April 2005, Baltimore, MD, digital recording. 143Prasada-Rao interview.
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answer included the idea of reconciliation or the
reconciling work of Jesus Christ. Most participants
presented a clear understanding of the mission
statement of the congregation. Craig quoted the mission
statement: “The mission of FCF is to celebrate and to
apply the reconciling work of Jesus Christ among the
diverse peoples of Baltimore, for the spiritual
transformation of people into a grace-filled community
of followers in Pen Lucy, Baltimore, and the world.”144
What are some of the core values of FCF? was also
answered with some consistency. The core values of
Faith Christian Fellowship were called “the Five R’s
and Prayer.” Enumerated, the core values of FCF
included the following:
1. Rejoicing
2. Reconciling
3. Reaching
4. Renewing
5. Righting
6. Praying145
144Craig Garriott interview, 9 February 2005. 145“FCF 2005 Annual Ministry Report,” 3.
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Other perceived core values offered by participants
were the Word of God, worship, grace, discipleship,
community development, justice, diversity, and unity,
most of which are captured by the Five R’s and Prayer.
When asked, What are the strategic initiatives of
FCF (the plan to accomplish the mission/vision of the
church)? most participants suggested the community
development ministries of the congregation. Stan
offered “the worship service, PLYP (Pen Lucy Youth
Partnership), PLAN (Pen Lucy Action Network), BCS
(Baltimore Christian School), and outreach events.”146
Eli spoke about some of the newest strategic
initiatives.
Historically, the mission included ten new programs within the first four years. In 1992 the Baltimore Christian School was opened. In 1998 the Pen Lucy Youth Partnership began. And in 2000 the Pen Lucy Action Network was formed. [BCS, PLYP, and PLAN were not done strategically as ministries of justice.] In the last one and a half years, we have developed a Youth Outreach Task Force, an Integration Task Force for assimilation purposes, and have a plan to develop a Christian Hip Hop ministry in the fall of 2005.147
146Long interview, 23 February 2005.
147Foster interview, 9 February 2005.
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A word about the capital campaign for the BCS, the
reconciliation task force as presented in the unity
declaration of the church, and the multi-site plan to
include a church plant in East Towson was offered by
Ann.148 Worship style strategy and covenant groups also
were included as strategic initiatives.149
Craig’s comments concerning the strategic
initiatives of FCF included thoughts about three
strategic initiatives of interest. The pastor shared
about worship, incorporation (assimilation), and the
building campaign.
Well, one of them we’re working on right now. In our worship area, we are seeking to increase the level of gospel genre music. We are actually in the process of looking to hire some staff to increase that level of gospel genre of music. We would like to have at least 50 percent, or the majority, of our worship music out of an African-American genre. If you looked at a two-mile radius, it’s a pretty blended, black-white area. The city is 63 percent African-American, so it just makes sense for us, missionally, to do that. So that’s one of the strategic initiatives we’re currently working on.
The other is we’re seeking to develop an outreach incorporation of people into the flow of our ministry body, worship, follow-up with
148Maouyo interview. 149Craig, Stan, Wy, Joan N., Jeanette, Patty, Bruce, Joan M., and Bill mentioned worship or worship style, while Joan N., Patty, Ananda, Bill, and Tami suggested covenant groups were among the strategic initiatives of Faith Christian Fellowship.
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visitors, as well as strategic engagements with our development ministries of BCS and Pen Lucy Youth Partnership (PLYP). So, because we have all this service going on, we don’t have all the effective follow-up, we’re not making the connections and not getting people to that core circle. You know you’ve got the circles, the Rick Warren circles. We haven’t really been intentional enough for that. So, worship and incorporation.
We stay away from the word assimilation, because assimilation has a connotation of a person from another culture embracing a new culture and doesn’t bring their own culture into it. There’s that whole assimilation. Incorporation is a word that shows that we want you, we want your culture, we want to bring you in here. In church growth terminology, assimilation is kind of a buzz word for that type of thing, while in racial language. It’s not a good terminology. It implies that I’m leaving my culture; I’m assimilating into this other culture. It’s not really their intention.
Another strategic initiative is the building campaign. We just finished the church campaign part, and now we’re working on the institutional side to try to gather the resources needed for the expansion of our facilities. So, those are three. We could talk about leadership development.150
Participants were asked, Which ministries and
programs most impress you? The most popular responses
were the Pen Lucy Youth Partnership and covenant groups
(small groups). Baltimore Christian School and Pen Lucy
Action Network also received multiple responses, as did
the food pantry, the music ministry, and Christian
150Craig Garriott interview, 9 February 2005.
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education.151 Craig gave a healthy pitch for Baltimore
Christian School, saying, “Let’s face it; regardless of
how much need there is in terms of addressing, BCS is
virtually nurturing eighty-some students every day.
Those kids’ lives are being impacted each day. Those
kids are getting the hope of the future that the normal
Baltimore city school kid isn’t getting.”152
Several participants responded to the question,
What are some of the goals of FCF? The overall goal.
Stan suggested was that of “bringing a diverse people,
both racially and socio-economically, together in
Christ, growing into an expression of Christ’s body, as
it truly should look.”153 Specifically, in his areas of
ministry, Stan’s goals involved worship, Christian
education, administration, and reconciliation. In
worship the goal was for a balanced distribution of
multiethnicity; in Christian education the goal was
151Both PLYP and covenant groups had six responses each, while BCS tallied four, PLAN tallied three, and the food pantry, music ministry, and Christian education tallied two responses apiece. 152Craig Garriott interview, 9 February 2005. 153Co-pastor Stan Long of Faith Christian Fellowship, interview by author, 2 March 2005, Baltimore, MD, digital recording.
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that of coming to a consensus about the proper approach
to the Scriptures; administratively the goal was to
become more effective at recognizing and utilizing the
giftedness of members; and regarding reconciliation the
goal was that of becoming a congregation that makes
reconciliation a primary Christian value, rather than a
secondary Christian value.154
Jocelyn and Julie agreed in their responses that
spreading the Word and being obedient to the Great
Commission were some of the goals at FCF. Rebecca
shared a personal goal was to work “on freeing myself
to deal with the issues of the neighborhood, race and
class. I want to be an honest person in different
areas, possibly outreach, because of my own personal
experiences.”155 Another participant related the overall
goal of FCF was “reconciliation and social justice, and
154Ibid. 155Church member Rebecca Garriott of Faith Christian Fellowship, interview by author, 20 May 2005, Baltimore, MD, digital recording. Rebecca is the oldest child of Craig and Maria Garriott.
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to right historical wrongs and to show love in Pen Lucy
and Baltimore.”156
When asked, What is it about FCF that keeps you
coming back? Joan M. responded by saying, “The more
we’ve gotten to know people we find that they are
serious about following God.”157 Another participant
said, “FCF brings a light of the gospel in the midst of
darkness. . . . There’s something good about being
where God has called me to be.”158 The thing that keeps
Ananda coming back is “the challenge. It’s not easy,
but it’s great watching God work in and through us and
our hearts (referring to us as being a multiethnic
group of followers of Christ).”159 Finally, Ann
commented, “We love the people here and feel
156Office manager Jeanette Drennan of Faith Christian Fellowship, interview by author, 9 February 2005, Baltimore, MD, digital recording. 157Main interview. 158Bolling interview. 159Ruling elder Ananda Kumar of Faith Christian Fellowship, interview by author, 3 April 2005, Baltimore, MD, digital recording.
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comfortable with the doctrine and views of Scripture.
FCF takes discipleship seriously and honestly.”160
Category: Statistics The first question of a statistical nature was How
many members does FCF have? To discover that the
leadership of the congregation was not driven by
numbers as many are was interesting. The first thing
Craig said was, “That’s a good question.” He went on to
say, “We just took in thirty-three more last year. You
know, I don’t know. I’d have to say 200 to 250, kids
and parents.”161 Judging from the responses of other
participants, numbers are not a great concern to the
membership either. Answers ranged from 120 to 250
communicants and from 200 to 350 with non-communicants
included in the total. Actual figures were around 180
160Maouyo interview. Ann’s comment reflects the feelings of an ethnically blended family with an African father (Djik) and an Anglo mother (Ann). 161Craig Garriott interview, 23 February 2005. Presbyterian membership includes communicant (those who take communion, normally adults) and non-communicant members (which normally includes children of communicants).
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communicant members and 252 total members, in 130
households.162
When the researcher asked, How many people attend
worship on an average Sunday? the participants were in
closer agreement than in the previous question. Most
suggested that an average worship service included
around 300 worshipers. Stan stated that while the
weekly attendance was something around three hundred,
“450 to 470 people attend worship at least once per
month.”163 Tami noted that “attendance runs between 300
and 400 during the academic year and well under 300
during the summer months,” reflecting the impact of
nearby university students on the attendance figures of
FCF.164 Jeanette, who keeps the records, offered the
figure of 291.165
162These figures came from Jeanette, Joan N., and Kari, who handle the membership statistics in the church office. 163Long interview, 2 March 2005. 164Baltimore Christian School Board member Tami Ritsema of Faith Christian Fellowship, interview by author, 20 April 2005, Baltimore, MD, digital recording. 165Drennan interview.
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The researcher asked, How many persons are
involved in leadership on Sundays? While the church
does not keep track of this statistic, responses
indicated that around fifty to sixty adults are
involved in some form of leadership on Sunday mornings
during the two worship services or in the classroom.
These responses suggest that approximately one-third of
the adult membership are active in leadership on any
given Sunday.166
The question How many total people (members/non-
members) are involved in covenant groups (small
groups)? was asked. Responses ranged from 100 to 216
persons. Some suggested that many more have joined a
covenant group than actually are in attendance each
time the groups meet.167 Patty suggested that about
166Only Sunday morning leadership involvement was
examined. However, expanding the query to include other ministry activity throughout the week, a conservative estimate of another thirty to forty people would be added to the Sunday morning ministry numbers. This would suggest that potentially up to one hundred members (or a little over one-half of the adult membership) would be active in program-based ministry (covenant groups, youth ministry, BCS, PLYP, PLAN, and other ministries) at Faith Christian Fellowship during the course of an average week.
167Ellis interview.
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75 percent of those individuals enrolled actually
attend.168 “The percentage of active members involved is
approximately 80 percent. Plus there are a number of
non-members who are involved in covenant groups, as
well.”169 Craig believed that about 70-75 percent of
members are active in covenant groups.170 Most of the
non-members who attend covenant groups soon become
members.171
Locations and times of covenant group gatherings
vary. Of the twelve covenant groups, “ten meet at ten
different locations, usually homes, while the other two
travel from home to home.”172 Patty mentioned, “We meet
in homes, most within a three to four mile radius of
the church building.”173 Covenant group meetings were
offered each night of the week, except for Wednesdays
168Prasada-Rao interview. 169Nelson interview. 170Craig Garriott interview, 23 February 2005. 171Kumar interview. 172Long interview, 2 March 2005. 173Prasada-Rao interview.
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and Saturdays, plus one group met on Wednesday
afternoons.174
How much has FCF grown numerically in the last ten
years? was asked. The most common answer indicated that
the attendance in worship had doubled, from 150 to
over 300.175 Stan mentioned that between 1994 and 1995 n
exodus of people took place.176 Two factors that
encouraged growth in worship were the addition of a
second worship in 2000177 and an increase in the number
of university students attending worship.178
174Drennan interview.
175Dan, Barnaby, Craig, Stan, Wy, and Eli indicated that worship attendance had doubled, from about 150 in 1995 to over 300 in 2005. In 1995 the attendance had grown to 200 in worship, but a significant number of people left FCF that year, dropping the average attendance to around 150. Thus, several people offered figures near 200 for their attendance estimate in 1995. 176Long interview, 2 March 2005. Around 1995 the attendance had grown to 200 in worship, but a significant number of people left FCF that year, dropping the average attendance to approximately 150. Thus, several people offered figures around 200 for their attendance estimate in 1995, while others went with the lower figure of 150. 177Director of music Mary Ann Brandli of Faith Christian Fellowship, interview by author, 2 March 2005, Baltimore, MD, digital recording. Also, Wy suggested the same in his interview. 178Gustafsen interview, 30 March 2005.
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The next question offered was, If you were a
prophet (or prophetess), what do you believe the growth
potential and pattern of FCF would look like in the
near future? Universally, participants suggested that a
great potential for numerical growth existed at FCF.
Howard suggested “with biological growth and college
students, there should be continual growth at FCF,
especially if the building plans come to fruition.”179
“We should be at around five hundred in five years,
maybe seven hundred to one thousand in ten, with the
main variable being worship space,” was Dan’s
prediction.180 Nine participants mentioned the proposed
multi-site strategy, with the first location added in
Towson.181 One participant thought that additional
179Gospel choir director Howard Turner of Faith Christian Fellowship, interview by author, 6 March 2005, Baltimore, MD, digital recording. 180Ellis interview. 181Adding a Towson site would serve many of the members who already live there and travel in to Pen Lucy for worship, open additional space at the main campus, and give an opportunity for non-members in Towson (including a large student population at Towson University) to be involved.
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multiethnic growth should take place, suggesting a more
balanced mixture of ethnic groups.182
Category: Multiethnicity The initial question asked about the
multiethnicity of Faith Christian Fellowship was, Would
you consider FCF to be a multiethnic congregation? All
participants agreed that the congregation was made up
of multiple ethnic groups. Three participants noted
that FCF still has a white majority.183
When asked, What number of ethnic groups or races
is represented at FCF? the participants’ answers
varied. The numbers ranged from three or four according
to Wy, to at least thirty according to Julie.184 Craig
thought the number of ethnic groups was technically at
least twenty-one,185 while Stan believed at least
182Kumar interview. 183Eli related that the feel of the congregation was predominantly white. Joan said there was a large majority of Anglos and Patty agreed that the congregation is multiethnic but is not equally balanced ethnically. 184Plummer and Morris interviews. 185Craig Garriott interview, 16 March 2005.
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fifteen ethnic groups existed at FCF.186 Eli emphasized,
“We are predominantly white.”187
Which ethnic groups are represented at FCF? was a
follow-up question offered by the researcher. Names of
the various ethnic groups represented at FCF that were
given by the participants included the following:
1. Anglo (Caucasian, white, Euro-Americans)
2. African-American (black)
3. Asian
4. Bi-racial (multi-racial)
5. Chinese
6. Korean
7. Indian
8. Sri Lankan
9. Malaysian
10. Taiwanese
11. Filipino
12. Cameroonian
186Long interview, 2 March 2005. 187Minister of youth and outreach Eli Foster of Faith Christian Fellowship, interview by author, 30 March 2005, Baltimore, MD, digital recording.
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13. Chadian
14. Nigerian
15. Latin American (Latino)
16. Bolivian
17. Guatemalan
18. German
19. Spanish (Hispanic)
20. Internationals
21. Asian-American
22. Hawaiian
23. Middle-Eastern (Middle-easterners)
24. South Asian
25. Japanese
26. Iranian
27. United Arab Amorite
28. African
29. Far East Asians
30. East Asian
31. Southeast Asian
32. Missionary kids
33. Other
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Craig indicated that the church conducted a survey with
responses from twenty-one different nations.188
A second follow-up question regarding the ethnic
representation of Faith Christian Fellowship was, Which
ethnic group is the largest? The participants all
responded Anglo (white, Caucasian, or Euro-American).
Those indicating a percentage suggested 55-60 percent
of the congregation were Anglo.189
A third follow-up question regarding ethnic
representation at FCF was, Which ethnic group is the
second largest? The opinions of the participants
suggested that the second largest ethnic group
represented at FCF was African-American (black).
However, three people believed that Asians outnumbered
African-Americans, one thought an even number of Asians
and African-Americans were involved at FCF, and another
responded with either African-Americans or Asians were
188Pastor Craig Garriott of Faith Christian Fellowship, interview by author, 16 March 2005, Baltimore, MD, digital recording. 189Craig offered fifty-five percent, while Wy and Dan said sixty percent.
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the largest ethnic group at FCF.190 Craig suggested that
African-Americans at FCF represented about 25 percent
of the whole, as did Dan, while Wy thought the
percentage was closer to 20.191 Patty mentioned that
fewer Asian members attended worship than African-
American members but that significantly more Asian non-
members attended worship than African-American non-
members.192
A fourth follow-up question about ethnic
representation at FCF was, Which ethnic group was the
third largest? Most participants responded with Asian
(2nd-4th generation Asian, Far East Asian, Chinese, North
Asian, or Asian-American). One indicated a tie between
Asian and African-American, another said Asian or
African-Amercian, and another responded with mixed
190Jocelyn, Julie, and Rebecca believed that Asians were the second largest ethnic group represented at FCF, Patty suggested there were an equal number of Asians and African-Americans, and Bruce indicated either Asians or African-Americans were the second largest ethnic group represented at FCF. 191Ellis, Plummer, and Craig Garriott (16 March 2005) interviews. 192Prasada-Rao interview.
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(bi-racial). Wy suggested that Asians made up
approximately 10 percent of those involved at FCF, and
Dan believed that Asians represented about 15
percent.193
The fifth and final follow-up question regarding
ethnic representation at FCF was Which ethnic group is
the fourth largest? The largest response was other
(meaning a combination of other smaller ethnic
groupings). Bi-racial and internationals also were
suggested by participants.
The ethnic representation of Faith Christian
Fellowship, with respect to the responses of the one-
on-one interview participants, indicated three
significant ethnic groups collectively constituted over
90 percent of the people involved at FCF. The largest
group, approximately 55-60 percent of individuals
active at FCF, was Anglo. The second largest, perhaps
as many as 20-25 percent of active FCF churchgoers, was
African-American.194 The third largest was Asian, which
represented perhaps 15-20 percent of attenders at
193Plummer and Ellis interviews. 194Three participants thought Asians made up the second largest ethnic grouping at FCF.
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FCF.195 Finally, the majority of responses from
participants pointed toward other smaller ethnic groups
that made up the remaining number of people involved at
FCF.
The next question was, Is FCF intentional at being
a multiethnic congregation? The overwhelming answer was
yes. Maria mentioned, “So intentional that many people
say, ‘you talk about this too much.’”196 One participant
related that FCF is intentional at being a multiethnic
congregation, but “we don’t discourage whites.”197 Joan
M. said, “Yes, we are intentional about affirming
ethnic groups. My husband, Joe, and I are very
comfortable being a bi-racial couple at FCF.”198 Patty
indicated that growth may come from being intentional.
She said, “Yes, intentional, but with growth that has
195Three participants indicated African-Americans were the third largest ethnic group at FCF. 196Maria Garriott interview. 197Brandli interview. 198Main interview. Joan is Asian and her husband, Joe, is Anglo.
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happened beyond this intentionality, perhaps because of
what Faith stands for.”199
The question What does FCF do to attract a diverse
representation of people? was asked next. “We work hard
on offering a multiethnic representation, especially in
worship,” was how Stan explained one of the things the
church does to attract diverse people groupings.200
Craig stated, “Our leadership reflects our
diversity.”201 Other participants agreed that a diverse
representation in worship and among leadership roles
attracts a diverse crowd at FCF.202 Five of the
participants related that the emphasis upon racial
reconciliation and the efforts of the congregation’s
reconciliation task force were helpful in attracting
multiple people groups. Most participants thought that
FCF was effective in drawing a multiethnic gathering to
199Prasada-Rao interview. Patty was referring to the emphasis FCF places on racial reconciliation and social justice. 200Long interview, 2 March 2005. 201Craig Garriott interview, 16 March 2005. 202Ten participants suggested a blending in worship, while eight participants mentioned the diverse ethnic representation among the leadership at FCF.
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the church but also added that they could be more
effective.
The next interview question was, What is the
geographic target area of FCF? Nearly every participant
included Pen Lucy in his or her responses. Five
suggested a two-mile radius that included Pen Lucy,
Guilford, Waverly, and Govans. Four said that Baltimore
was a part of the target area of FCF, and two included
the world.203
When asked, Does FCF reflect the demographics of
its neighborhood and target area? the answers reflected
unanimity. Most participants answered no, some with
emphasis. Craig said, “No, not enough.”204 Wy responded
with, “Absolutely NOT. Not even close. Pen Lucy is 90
percent black; our congregation is only 20 percent
black.”205 Tami echoed, “No, our target area is much
more African-American (80 percent), while the
203Pen Lucy seemed to be the ministry focal point of FCF. “Pen Lucy, Baltimore, and the world” is a phrase from the mission and vision statement of the congregation. 204Craig Garriott interview, 16 March 2005. 205Plummer interview.
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congregation is 20-25 percent African-American.”206 One
participant looked on the bright side when she said,
“No, there’s not an exact match, but we approximate
better than anyone else.”207 According to responses,
while Pen Lucy was not reflected accurately in the
demographics of the congregation, the regional area up
to five miles around the campus is more fairly
represented by the demographics of FCF.
The next key question was, Do the various ethnic
groups at FCF generally blend well together? Four
follow-up questions related to this question were
asked. Most answers from participants were qualified
yes answers. Joan M. answered, “In some senses, it’s
very white; African-Americans are particularly
pursued.”208 Tami suggested the core members of the
church blended better than general worshipers.209 Wy
206Ritsema interview. The actual percentage of African-American population to the whole was 90.3 percent in the neighborhood of Pen Lucy according to the 2000 U.S. Census. 207Kim interview. 208Main interview. 209Ritsema interview.
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related that the congregation “blends well together on
Sundays.”210
Do the various ethnic groups at FCF blend well
together in worship? was the first follow-up question
regarding ethnic blending at FCF. Again the
participants generally responded with a yes answer.
Craig answered, “Yes, with an increasing (black) gospel
genre.”211 Stan agreed, though he thought the church
could do better with music as well as preaching
styles.212 One participant related that FCF is making an
honest attempt to blend well ethnically in worship.213
Ann brought out a point about comfort levels in worship
when she answered, “Pretty well. If you’re not
frustrated with some part of the worship service, we’re
not doing our job well.”214
210Plummer interview. 211Craig Garriott interview, 16 March 2005. 212Long interview, 2 March 2005. 213Nelson interview. 214Maouyo interview. Her point was that total comfort was not an option, but that an ethnically blended worship service that is planned well should contain elements that could frustrate most individuals at some point during the worship service.
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Do the various ethnic groups at FCF blend well
together in covenant groups (small groups)? was the
next follow-up question about FCF’s ethnic blending.
Two out of three participants answered yes. Both Craig
and Stan thought that the covenant groups needed to
work on blending more effectively.215 Wy pointed out
that “some small groups are diverse, but not all. Most
covenant groups are homogeneous.”216
The third follow-up question about the topic of
ethnic blending at FCF was, Do the various ethnic
groups at FCF blend well together in ministries and
programs? The responses from participants indicated
more than two to one that the ethnic groups at FCF
blended well in ministry and program settings. Several
suggested that the church could do better in this area.
Eli said, “There’s a problem here. In session we are
blended, but in ministries and programs, I don’t know.
In many ways we are somewhat token-istic. We want the
215Craig Garriott interview (16 March 2005) and Long interview (2 March 2005). 216Plummer interview. The researcher did not attend each covenant group but out of the five that were attended, each group was made up of individuals from two or more ethnic groups. However, each group was predominantly Anglo.
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color, but not the person.”217 Rebecca offered a strong
no regarding ministries and a softer no regarding Pen
Lucy Youth Network.218
The fourth and final follow-up question about the
blending of ethnic groups at FCF was, Do the various
ethnic groups at FCF blend well together away from the
FCF campus? The responses from participants indicated a
great need for improvement with ethnic blending away
from the FCF campus. Ananda gave a qualified yes answer
when he said, “Yes, but without Pen Lucy involved. We
don’t blend with our own neighborhood.”219 One reason
for lack of blending in Pen Lucy may have been offered
by Gerry when he answered, “Race is less of a problem
than class. We need to focus more on the widows and the
needs in Pen Lucy.”220
Category: Church Health Each participant was given the opportunity to rate
the church health of FCF in each of ten areas. These
217Foster interview, 30 March 2005. 218Rebecca Garriott interview. 219Kumar interview. 220Sutter interview.
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ten areas correspond to the top ten church health
indicators outlined in chapter 1 of this report. This
list included the following:
1. Evangelism
2. Worship
3. Leadership
4. Loving relationships
5. Structure
6. Disciple-making
7. Mobilized laity
8. Spirituality
9. Vision or mission
10. Small groups
The participants gave each church health indicator a
rating assessment from one to ten, one meaning very
weak and ten meaning very strong, with five meaning
average.221
One-on-one interview participants rated each
church health indicator above average except for
structure, which they rated average. The three lowest-
221The same task was given to each focused group, whose ratings are presented in the appropriate section of this report.
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rated church health indicators were structure,
disciple-making, and evangelism. The three highest-
rated church health indicators were vision or mission,
loving relationships, and worship. Ratings from highest
to lowest were as follows:
1. Vision or mission (8.11)
2. Loving relationships (8.09)
3. Worship (7.82)
4. Leadership (7.50)
5. Small groups (7.41)
6. Spirituality (7.34)
7. Mobilized laity (7.00)
8. Evangelism (6.36)
9. Disciple-making (5.89)
10. Structure (5.00)
The combined average rating of the church health
indicators as assessed by all one-on-one interview
participants was 7.07.222
222No tested or standardized baseline value suggesting levels of church health was used. Better indicators of church health were found through the use of the church health surveys (that took place later in the study) due to the wider usage of the particular testing instruments chosen.
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Category: Multiethnic Church Health The multiethnic church health question that was
asked was, Is it easier for a multiethnic congregation
or for an ethnically homogeneous congregation to be a
healthy church? Responses were mixed when this question
was asked. Ten participants felt that church health was
easier to come by in an ethnically homogeneous
congregation. Six participants suggested that it was
easier for multiethnic congregations to be healthy.
Craig answered, “Multiethnic, if you can survive the
stress of a multiethnic model. If you can stay in the
tension of it, it is the most sanctifying form of
Christian maturity, as far as I’m concerned. There’s
nothing else like it.”223 Jeanette saw the benefit that
comes from hard work when she said, “It’s easier for a
multiethnic congregation to be healthy, because there
are things that are constantly coming up like struggles
with real issues, which result in strengthening and
reconciliation.”224 Julie answered in a similar fashion.
“Multiethnic congregation, because of the higher level
223Craig Garriott interview, 30 March 2005. 224Drennan interview.
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of commitment that it takes when working harder on
relational things. There is a higher level of tension,
with respect to socio-economic status and
dominant/subdominant issues. It is also difficult
educationally, with intellectuals trying to attract
people from Pen Lucy who are not spiritually inferior,
but are being taught at a higher level
intellectually.”225
Two participants who believed that church health
comes easier for ethnically homogeneous congregations
were Stan and Wy. Stan said, “It is easier in a
homogeneous setting to be healthy. It’s not as messy,
it’s much simpler, and there’s much less
misunderstanding involved with the process.”226 Wy’s
answer was similar. “Ethnically homogeneous,
absolutely. There is less conflict, fewer racial
tensions, and less energy that is spent on ethnic
diversity.”227 Eli suggested that multiethnic
225Morris interview.
226Co-pastor Stan Long of Faith Christian Fellowship, interview by author, 30 March 2005, Baltimore, MD, digital recording. 227Plummer interview.
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congregations either would be very high or very low in
their levels of church health.228
Category: The Homogeneous Unit Principle The researcher gave a brief description of the
homogeneous unit principle to each participant before
asking, How do you view the homogeneous unit principle?
The participants gave a variety of responses. The
pastor thought “the HUP is great in a missological
setting where there is a particular culture you are
wanting to reach for Christ. The problem is a faulty
paradigm. The purpose of evangelism is to introduce
people to Christ, while the purpose of the church is to
present a picture of Jesus to others (John 17). The HUP
doesn’t present the right picture of Christ to
others.”229
Some participants were opposed to the homogeneous
unit principle. One participant said, “The homogeneous
unit principle may work for a lot of churches, but I
228Minister of youth and outreach Eli Foster of Faith Christian Fellowship, interview by author, 22 April 2005, Baltimore, MD, digital recording. 229Craig Garriott interview, 30 March 2005.
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don’t necessarily agree with it. The HUP may be the
easiest way, but may not be the best way.”230 Patty
answered, “I disagree with it. Our human nature and
kingdom calling are different. The HUP doesn’t spread
the net. It’s not others-focused.”231 Julie said, “The
HUP is a fallacious way for a church to think. We must
think as Christians that race, ethnicity, and culture
should not be a factor. Heresy! Heresy! The church
should represent its community.”232 Another participant
offered, “The homogeneous unit principle may have some
value, but there is a biblical mandate to get out of
that comfort zone. God’s blessing and who God is
involves other cultures.”233
Tami and Min questioned whether or not the
homogeneous unit principle is biblical. Tami said that
the homogeneous unit principle does not reflect the
fullness of the gospel. “Everyone is more comfortable
with homogeneous units, but God created more than one
230Drennan interview. 231Prasada-Rao interview. 232Morris interview. 233Murrian interview.
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culture, indicating that he is a creative God. The HUP
is exclusive.”234 Min answered,
I don’t believe the HUP is very biblical. The original churches were of all people groups: Jews, Gentiles, Pharisees, slaves, rich, poor, etc. When Paul went on his missionary journeys he, a Pharisee, traveled with Timothy and Titus, who were Gentiles. People may congregate together based on perceived commonalities, but that’s not necessarily biblical.
There are no true homogeneous groupings. Two people both living in the same neighborhood may have the same degree of education and one may be a blue collar worker, while the other may be a white collar worker. One may have grown up in a middle class mentality home versus either a lower socio-economic class or a higher socio-economic class.235
A second question involving the HUP was, Is FCF an
exception to the HUP? Nearly all participants agreed
that with respect to ethnicity, Faith Christian
Fellowship is an exception to the HUP. Craig responded
by saying that “we are not the HUP, but rather we are
using a totally different paradigm. Culturally, we are
not a homogeneous unit that only targets a single
ethnic group, race, or culture.” Craig said that he
“has a huge respect for the HUP as a missiological
tool, with its bottom line of winning people to Christ
234Ritsema interview. 235Kim interview.
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and discipling them within their own people group.”236
Barnaby answered, “Yes, FCF has a different model. It
is possible to have a healthy church that is
multiethnic, or an example of being multiethnic and
healthy as a church.”237
Participants were asked, Could homogeneity be
found in an area other than ethnicity? and What might
one of those areas be at FCF? Every participant agreed
that other areas of homogeneity could be found. Some of
the areas of homogeneity offered were socio-economic,
interest in community ministry, education, interest in
issues of reconciliation, interest in serving, marital
status, interest in diversity, interest in Reformed
theology, and interest in seriously following Jesus.
Informal Interviews The researcher utilized the informal interview to
gather additional research material. Often these
interviews took place before, after, and even during a
more formal one-on-one interviewing session. At times
the informal interviews came from spontaneous
236Craig Garriott interview, 30 March 2005. 237Wickham interview.
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encounters before or after a worship service or
covenant group gathering. The questions involved were
not prescribed or taken from a list but occurred during
natural conversations in a free-flowing manner.
Some of the informal interviews were scheduled and
had a general topic, such as the history of Faith
Christian Fellowship or ministry at FCF. Much of the
informal interview material came from conversations
that moved away from the subject of one-on-one
interview questions. All of the informal interviews
were digitally recorded and coded alongside other
research material.
The researcher scheduled an informal interview
with Arlette Lindsay, who had been involved with FCF
from the beginning. As a college student, Arlette
served with the InterVarsity Christian Fellowship
summer mission teams that ministered in Charles Village
and surrounding neighborhoods in 1980 and 1981. The
focus of the interview was on the history of FCF.
Arlette related that she and Stan were among a
group of young black collegians who traveled to a
conference in August 1980. There they met John Perkins
from the Voice of Calvary Church in Mississippi and
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learned about Perkins’s successful community
development strategy and the three R’s. This exposure
was influential toward the work that was involved in
Baltimore.238
During the summer of 1980 the congregation, then
called Charles Village Christian Fellowship, met in the
basement of the Huntington Baptist Church. From June
through October 1981 the congregation met in the
Garriott home on Greenmount Avenue and was renamed
Faith Christian Fellowship. The church began holding
worship services at Union Memorial Hospital in the fall
of 1981. January 1981 the congregation moved to the
second floor meeting hall at the Waverly United
Methodist Church. March 1983, Craig was ordained and
the congregation became a particular church of the
Presbyterian Church in America and relocated to its
present location, the former Boundary United Methodist
Church.239
238Church member Arlette Lindsay of Faith Christian Fellowship, interview by author, 2 June 2005, Baltimore, MD, digital recording. 239Ibid. Arlette’s interview allowed the researcher to secure important information about the early history of Faith Christian Fellowship.
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One especially interesting informal interview
passage took place during one of Craig’s interviews as
numerical growth was being discussed. The pastor shared
about a crisis that took place during the seventh or
eighth year of the existence of the congregation.
In 1995 we had one service with probably 150 to 175 in attendance. It wasn’t a big fast church growth model. I remember looking at that body, at sixty people for like eight years, and thinking “that was so hard.” It was a sixty-person growth barrier. They keep saying you can’t grow these multicultural churches. I tell you what. I was looking in my Bible really hard to get away from this. It was just hard, and I was looking for God to give me an out.
During the first ten years we had a crisis in the seventh or eight year. Fifty percent of our people exited in one year. Our first convert committed suicide. He became our first deacon. Steve Stahl, in Maria’s book. It was just excruciating. I was losing my mind. The white boy trying to apply a theology that just, just wasn’t working, you know. And you deal with all the challenges of just doing church itself was hard enough. You add race and class stuff to church development, with a small struggling group of idealists.240
The researcher then asked Craig, How did you find your
way out of that quagmire?
It’s interesting. God, like . . . there was always some kind of renewal that God brought. Even with the 50 percent exit of my leaders, my elders, God brought fresh leaders who were thinking about becoming involved with FCF, and they’d come to reinforce our systems. It’s almost inevitably every
240Craig Garriott interview, 23 February 2005.
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time God would bring fresh blood, fresh leadership from somewhere. You knew you couldn’t do it. This was a God thing. But, in every one of those valley times there was always some kind of an encouragement that kept wind in your sails.241
Shortly following this passage, during the same
interview, Craig shared about his wife’s manuscript for
a book about Faith Christian Fellowship. Maria was
working hard at trying to find a publisher.
That’s part of the challenge right now. The reality is there’s actually a flurry of books on reconciliation and urban ministry, but there are no books that I know of written from the wife’s perspective, who has been a participant observer in the heart of a developmental ministry of reconciliation. It’s just not out there. Women are usually ground up in it. The husbands are off saving the city. But nobody has really written it.
You’d think that there are women who are writing personal memoirs on their spiritual journey, and the spiritual development stuff is a big deal. Urban ministries, reconciliation, woman’s perspective, they should be hot. Those three things combined should rise to the top, to be a seller.
When I read it I felt totally guilty. I said, if I write the preface to this, I’m going to repent in the preface. I mean she was a trooper. I put my wife through a lot. My wife is an unbelievable trooper.
There was a lot of pain there. We embrace the incarnational ministry of John Perkins, and all that stuff. You start really going down that road. Our ministry becomes idolatry. It’s our tendency that we have a dominion drive that gets skewed and ministry becomes a big excuse. It’s weak egos, not being willing to say no to stuff. It’s not like I’m healed either. It’s exactly what we need to read, but not what we do read. I got ’em all here . . .
241Ibid.
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[as Craig pulls a handful of church growth books out of his briefcase].242
The interview then wandered back on track to the
subject of numerical growth at FCF.
The researcher scheduled an informal interview
with Maria. This interview offered historical
information from the perspective of the supportive wife
and family of an urban minister. The researcher had
read Maria’s manuscript, “My Braided Heart,” and was
familiar with some of the stories that would be shared.
Maria grew up in the Catholic church. She shared
that her ministry calling came in college, spoke about
meeting Craig and beginning a lifestyle of urban
ministry in Baltimore.
The only way I could see myself doing ministry, because I didn’t feel as though I could be a nun, was by becoming a music minister in the church. . . . So, I actually changed my major and became a music major for a year. It was like putting an altar boy in seminary. It became clear to me that God was not calling me to that particular area of service and my perspective was beginning to broaden to the place that I was willing to go anywhere, do anything to follow Jesus. I was nineteen then.
When I met Craig I was a born again Catholic and I was going to these prayer meetings, which was about the only thing the Catholic church offered. There weren’t really any Bible studies going on. I had had very little exposure to Protestantism. Then
242Ibid.
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I started to help with youth ministry at my church. Craig was the first person who really sat me down and asked me what I believed, and what was my basis of authority, which is really the dividing question between Catholics and Protestants. . . . I decided to leave the Catholic church, which was a really big decision and a painful one for my parents, especially my mother.
When I met Craig, I mean, one of my first thoughts upon meeting was, you know, I’m not interested in marrying a Protestant. . . . Then, the thought of marrying a minister; that thought had never occurred to me. . . . I had no idea what that meant, of course, I’d had no role model of a minister’s wife in my life. I was just so excited about serving the Lord.
So, our relationship was moving along and we became engaged. We got married and Craig started his internship at Liberty, a suburban church outside of Baltimore. Then the opportunity for this inner city mission came about. I was willing to go anywhere for Christ.243
Wy had been involved with the Presbyterian Church
in America on the national level as the African-
American Movement Leader. In that capacity Wy has been
able to observe much of the non-Anglo activity within
the PCA. He spoke of how unique a congregation Faith
Christian Fellowship is within the denomination. The
pastor-at-large said, “There are only four PCA churches
243Maria Garriott interview.
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like FCF in the country: Chattanooga, Tennessee;
Fredericksburg, Virginia; New City Fellowship in St.
Louis, Missouri; and FCF.”244 Another interesting sound
byte from Wy was, “Whose culture is Christianity?”
During fieldwork very little was said about the
sin factor associated with an unwillingness to
reconcile with other ethnic groups. Eli broached the
subject during second interview session.
For me, I want us to grow qualitatively and not just quantitatively. . . . we need to work better qualitatively here (in relation to our mission and vision). . . . I go back to the qualitative.
Race is the wonderful thing that our society has claimed intellectually. If you’re just smarter, you won’t be racist. And, our church adopts that model. That’s why in this part of the country and further north they tend to beat up on people who are further south. “They’re just stupid. If they were smarter they wouldn’t be racist.”
Unfortunately it’s a sin condition and we’re all dealing with that sin condition, so we need to see how the gospel addresses it. Were there gross, egregious racial sins done by people further south? Yes, but it wasn’t because they’re stupid, it’s because they’re sinful. Are there gross, egregious sinful things perpetrated by people in the north? Yes. They tend to be more covert, but it’s because they’re sinful. It’s not because they’re stupid, it’s because they’re sinful. And, that’s one of the things we don’t deal with very well with from a biblical perspective. We let the social scientists
244Plummer interview.
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143
kind of lead us, instead of letting the gospel lead us. It’s sin. It’s not intelligence.245
Stan spoke of a special aspect of multiethnic
representation in the worship setting. During worship
at FCF, depending on the Sunday, different styles and
ethnic representations are evidenced behind the pulpit,
between worship leaders, and with a variety of musical
genres expressed. Each week a carefully planned
multiethnic worship strategy is displayed on the
platform. Stan said, “During worship, it lends toward a
longer attention span, by keeping the people intrigued
with the multiethnic dimension.”246
Several other participants offered insightful
sound bytes about Faith Christian Fellowship. Patty
talked about church health-related, disease-causing
elements at FCF when she related, “the leadership is
stretched as things and people are falling through the
cracks; the discipleship systems are stretched because
there are areas of sin within the covenant groups; and
with respect to racial reconciliation, the concept is
presented and expressed in worship and in other ways,
245Foster interview, 30 March 2005. 246Long interview, 2 March 2005.
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144
but all may not be on board.”247 Rebecca sharing about
homogeneous groups within the church spoke from the
perspective of a young adult when she said, “Young
adults and families like a place where diverse groups
are present. It’s not more comfortable, but we want to
be in a multiethnic place. People [young adults] want
to serve.”248
One participant spoke about the challenge of being
a part of Faith Christian Fellowship. “It’s about the
challenge. It’s not easy, watching God work in and
through us and our hearts as a multiethnic
congregation.”249 In describing FCF, Bruce suggested
that “authentic Christianity crosses all cultural
bounds,”250 and Min said that FCF has “a sound biblical
base that flows over into the music, the people, and
our relationships.” 251 Tami in talking about FCF stated,
“I am absolutely passionate about the ministry of FCF.
247Prasada-Rao interview. 248Rebecca Garriott interview. 249Kumar interview. 250Gustafsen interview, 20 April 2005. 251Kim interview.
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145
FCF is a church made up of people that care,”252 and
Gerry simply said, “I love the people.”253
The researcher chose to conduct an informal
interview with the Morris family, an ethnically blended
family who had been a part of Faith Christian
Fellowship for over nineteen years. Members of the
Morris family included the parents, Don and Julie, and
their children, Matthew, John Michael, David, Rachael,
and Elena. The interview took place in the living room
of their home.
Conversation was very free flowing with each
family member taking part in the interview. While the
focus of the interview was upon life and experience
with Faith Christian Fellowship, topics ranged from
trash talk at youth group meetings to music style at
worship, from a python at summer camp to the vision and
mission of the church. The interview experience was
light-hearted and insightful.
Julie spoke of the struggle at Faith Christian
Fellowship not being with issues related to
252Ritsema interview. 253Sutter interview.
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146
multiethnicity, but more so with socio-economic and
educational issues. She had a sense that people from
Pen Lucy felt inferior when they came to FCF, that they
felt as if they “couldn’t pray elegant prayers and
didn’t know or even care that much about doctrine. They
are people who just love the Lord. But, FCF keeps
pursuing them.”254
Don added, referencing a remark Wy had made, “The
church has more degrees than a thermometer. It’s
difficult for people to come as they are, because they
have so little.” He mentioned that difference in levels
of education made a particular member from Pen Lucy
feel uncomfortable when others talked about college
degrees. The family agreed that Kevin Good and the Pen
Lucy Youth Partnership had been the most successful at
working with people in the Pen Lucy neighborhood.255
When asked about their personal comfort level as
members of FCF who are an ethnically blended family,
Julie said, “Faith is the only church we’ve been a part
254The Morris family, church members of Faith Christian Fellowship, interview by author, 24 May 2005, Baltimore, MD, digital recording. 255Ibid.
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147
of as a family and we have never been ostracized. . . .
We didn’t ever consider being a part of a black or
white congregation.” Don supported her remark in
stating, “I didn’t want to be ostracized in either
setting and didn’t want to contend with that in a
church. I didn’t think that’s what church should be
about. We didn’t go to any church until we found
Faith.”256
Matthew, the oldest son who goes to college in
Tennessee, talked about how hard it has been for him to
find a church. He said, “I’ve not seen another church
like Faith anywhere. At school it’s been hard. One may
have a similar kind of congregation, or another might
have similar styles of music, or outreach, but no
single church . . . like New City in Chattanooga, has
all the elements that have made things so meaningful
for me at FCF.” The children all agreed that they don’t
see themselves ever attending a church other than
Faith.257
256Ibid. 257Ibid.
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148
The Morris family had maintained a high level of
ministry involvement through their time at Faith
Christian Fellowship. “Our children have always been
involved in ministry at Faith. They have assisted in
several areas including helping in the nursery, running
the sound board, and assisting with Friends of Jesus,”
said Julie. Don added, “This is why they feel so
comfortable at FCF.”258
One story Julie told revealed how fun volunteering
at FCF could be. The story involved animals and summer
camp.
People sometimes tell me, “Every time you volunteer for something, you volunteer the whole family.” We’ve done a lot of ministry things together as a family and it’s really been fun. We took animals to summer camp. An iguana, a turtle, some ducklings, and a snake.
One time we did an object lesson with a snake and a mouse. The mouse sniffed all over the snake. . . . I told the children that it’s kinda like sin. We want to get as close to sin as we can, thinking we’ll be okay. Then, on cue, when I said, “Satan is like a roaring lion, seeking whom he may devour,” the snake struck and ate the mouse. I was called to the carpet and told that the kids were traumatized.259
258Ibid. 259Ibid.
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149
David related that he enjoyed just spending time
with others his own age. He said, “After church is
fun. . . . All the kids go to the parlor or to the deck
and hang out.” Rachael talked about assisting in the
nursery. “I enjoy helping out with younger kids in the
nursery.” Julie echoed, “She really loves those little
people.”260
Don reflected on the nineteen years he and his
family had been involved at FCF. He shared about three
recent milestones in the life of the church. First, Don
talked about God’s plan for the growth of the student
population at FCF.
Over a period of years, I used to usher. We always did a head count. I remember counting forty-eight people in 1987. It seemed like we were stuck around that number for a long time.
Then the church didn’t start to grow until the early nineties. It’s very strange that in the early years the church really didn’t have any kind of real outreach and they were not really looking to have college students, students from Hopkins, come to our church.
Then the congregation started to grow and it was because students began coming in. Some in the leadership started to get a little concerned because the mission and vision of our church was to get people from the community (Pen Lucy) to fill the church, and here we were getting Hopkins students. So, a leader from the church said, “Why are we getting so many students. We need to slow this down.”
260Ibid.
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150
Someone said one of the students, or someone, had been posting signs on the bulletin boards on the Hopkins campus for Faith Christian Fellowship, stating that it was a good place for people to worship. I’ll never forget someone from the leadership said, “We need to get someone to take those signs down.”
But that’s not what happened, because it was God’s will for the way the church has grown, for it to grow that way. And, it was not by the design of the leaders of the church, nor was it really in their vision, but it was in God’s vision for the church, and that’s what happened. I thought that was one of the most exciting things that I got to see.261
Second, Don spoke about the improvement of the
music ministry, especially in the worship setting.
Also, the growth of the music ministry. [Laughs] It was pretty sad in the beginning. It was nothing like it is now. Nothing close. I love music, I’ve played music, I studied music for nine years, and I just did not like the music in the church. We often got there late. We got there just to hear the sermon, because that was what we wanted to hear. But, not for the other part of the Sunday service. So, you know, I was so pleased and excited to see the growth in the music ministry of the church.262
Julie agreed with her husband about the
improvement in the music ministry at FCF:
There were sixty people involved in putting on a concert. There were a lot of people who were able to participate in bringing worship, like active worship, using their musical gifts. I don’t know of many churches where if that’s your gift you can
261Ibid. 262Ibid.
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151
actively be involved in sharing it with the church.263
Third, Don shared about the milestone of adding a
second and third pastor to the ministerial staff at
Faith Christian Fellowship.
And the last thing was I was, I was really excited to be there to see the growth from one pastor to three pastors giving the message on Sunday. Because Craig just really needed a break from doing that year in and year out, every Sunday during the year. Five or six years ago Stan came in and Wy came in a few years later. It added a different kind of style and a different element to the service. Often it makes it interesting, because each pastor is different in the way he preaches and the way he gives that message.264
As the family interview came to a close, Julie
offered a few thoughts. She again reflected on the
impact ministry involvement at Faith has had on her
family.
I do think that the more involved you are the more meaningful the whole church experience is. Obviously, the more time you spend with people the more you care for them, genuinely. So I think our time at Faith has been very rich. . . . I think just being able to see God at work in the church and in the community, and even using us in really tangible ways has been really exciting. . . .
Just to see God really answering prayers and using us throughout the community and in each others’ lives, that has just really been exciting.
263Ibid. 264Ibid.
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152
It hasn’t just been a theoretical kind of faith, but a really tangible one that I have enjoyed.265
Focused Group Discussions
Four focused group studies were conducted
involving four separate group discussion sessions. The
areas of concentration included the following:
1. Multiethnic congregations
2. Multiethnic church health
3. Race and Reconciliation
4. The homogeneous unit principle
A series of questions was prepared related to each of
the four areas of concentration (see appendix 5).
Discussion: Multiethnic Congregations Ten participants took part in the multiethnic
congregations focused group discussion. The group
gathered in the living room of a church member’s home
to take part in the informal dialogue session. The goal
was to discuss the question Are multiethnic
congregations biblical? The researcher served as the
facilitator for the discussion.
265Ibid.
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153
The question Are multiethnic congregations
biblical? was used to open the focused group
discussion. Definitions of the terms multiethnic and
biblical were considered. Agreement was made that
discussion would take place using the common
understanding of the definitions presented.
The group unanimously agreed that Faith Christian
Fellowship was a multiethnic congregation. Then the
question was posed, Where do we find scriptural
evidence of multiethnic congregations? References
offered by participants were Gal. 3:28――in Christ there
is no Jew or Greek, Acts 2――Pentecost as a multiethnic,
multiracial, multilingual point in time,
Revelation――references to all people worshiping God,
2 Cor. 5:16-21――reconciliation between the Jews and the
Gentiles, and Gal. 2:11-21――Paul correcting Peter’s
hypocrisy. Other thoughts included the theme of God’s
plan of redemption for all, how sin crosses ethnic
boundaries, the genealogy of Christ being multiethnic,
and how ethnic diversity was intended in the heart of
God.266
266Multiethnic congregations focused group, church members of Faith Christian Fellowship, interview by
153
154
Participants were in agreement that the Bible
supports the existence of local multiethnic
congregations. Two questions arose: Why do we have so
few multiethnic congregations? and What happened to
cause the existence of so few multiethnic
congregations? Fear of unfamiliarity, fear of the
unknown, fear of conflict, and fear of challenge were
cited as causes. Discomfort also was mentioned as a
cause. The suggestion was made that historically the
church was multiethnic prior to the Reformation,
because only one church existed, then following the
Reformation many more alternatives were available.267
The discussion moved toward the consideration of
the difficulty of being a multiethnic congregation, and
how easy it is to avoid the issue of race when a
congregation is ethnically homogeneous. Proactive was a
word used to describe FCF in the way the congregation
deals with race and reconciliation. One participant
referred to the persuasive messages that came from the
pulpit, reminding the congregation of the need to be
author, 31 March 2005, Baltimore, MD, digital recording. 267Ibid.
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155
aware of the diversity and sensitive toward one
another.268
Participants responded to the question Does it
take a certain type of person to embrace or be a part
of a multiethnic congregation? One participant thought
that a person would have to be willing to be
challenged. Another suggested that younger generations
are more inclined to get involved with a multiethnic
church. Discussion included the dominant and
subdominant cultures involved in American society and
the difficulties associated with them. The group agreed
that in Christianity no dominant culture exists, thus
racial reconciliation ought to be more of a priority. 269
Discussion: Multiethnic Church Health The multiethnic church health focused group
included eight participants. The location chosen for
the discussion was the home of a church member, and the
group assembled in the living room of that home. The
goal was to discuss the church health of Faith
268Ibid. 269Ibid.
155
156
Christian Fellowship. The researcher facilitated the
focused group discussion.
The participants agreed that Faith Christian
Fellowship possesses a desire to be effective in
producing committed disciples of Christ. Discussion
began as the group was asked to describe the process of
disciple-making at FCF. Responses included the high
value placed on church membership, the emphasis on the
discipleship process and leadership development, the
commitment of the youth ministry to make disciples, the
covenant group or small group strategy, the structured
programming within the church, and women’s retreats
focused on spiritual development. One participant
mentioned the tendency of some believers to rely on the
structured system of the church for the discipling
process rather than developing a personal discipline on
their own.270
270Multiethnic church health focused group, church members of Faith Christian Fellowship, interview by author, 12 April 2005, Baltimore, MD, digital recording.
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157
Racial reconciliation was discussed as an element
of church health.271 A participant suggested that racial
reconciliation happens through relationships,
especially one-on-one relationships. Another group
member suggested that at FCF reconciliation also occurs
in the area of the church’s socio-economic diversity.
The group agreed that at FCF many opportunities exist
to develop relationships that exercise racial
reconciliation, especially through the community
ministry opportunities at FCF——Baltimore Christian
School, Pen Lucy Youth Partnership, and Pen Lucy Action
Network.272
Members of the group indicated that FCF offered
the opportunity for members to grow personally as they
struggled with racism and ethnic conflict. A group
member related that the congregation has crossed many
racial and ethnic boundaries at FCF. Another
participant conveyed that FCF intentionally encourages
271Racial reconciliation was not to be found among the church health indicators found by the researchers when enumerating the top ten church health indicator list. However, racial reconciliation was not only a core value at FCF but also was treated as an important factor of the congregation’s church health. 272Ibid.
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158
people to deal with the problems of race head on with
the end result being right relationships across ethnic
lines.273
The question of how love was expressed across
ethnic barriers at FCF was raised. Various expressions
were offered by the participants including a simple
“hello” during the greeting time in worship, the act of
sharing God’s presence with one another in worship, and
the willingness of members to sacrifice style
preference in worship in order to make others feel
loved and welcomed. The group also discussed the
importance of developing relationships and being
genuine with others and the way in which covenant
groups offered the means to do so.274
The group agreed that FCF was intentional in being
a multiethnic congregation. One African-American
participant said that she “doesn’t see white” at FCF,
suggesting that crossing ethnic boundaries came
naturally for the congregation. Another participant
suggested that some members of FCF were disillusioned
273Ibid. 274Ibid.
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159
with churches of their own ethnic background and
desired a multiethnic setting. Several agreed that the
same could be true for members sharing a Presbyterian
Church in America background who were unsatisfied with
the average PCA church.275
The following question was asked: Understanding
the state of most other churches (plateaued or
declining and with little desire to become multiethnic
in make-up), what would you say to argue in favor of
the multiethnic congregation? One participant indicated
that multiethnic congregations appeal to young people.
Another group member reiterated that people who were
unsatisfied with a plateaued or declining church were
moving to churches that were growing, suggesting that
growing multiethnic congregations like FCF would
attract and potentially satisfy people. A participant
offered the fact that a multiethnic congregation
reflects the diversity of America. Group members agreed
that a church in an urban American context that does
275Ibid.
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160
not reflect the demographics of its area is not
biblical.276
Discussion: Race and Reconciliation Ten participants formed the race and
reconciliation focused group. A church member hosted
the discussion in the living room of her home. The goal
was to discuss racial tension and the need for
reconciliation across ethnic barriers. The researcher
served as the facilitator for the focused group
discussion.
Participants were asked to respond to the question
What has been your experience with racism? An Egyptian
participant shared about the racial struggles
experienced growing up in a white town in New Jersey. A
participant from Sri Lanka recalled racial remarks and
jokes endured while in college, as well as difficulties
experienced following 9/11. Another group member from
an Arabic background mentioned the difficulty she had
276Ibid.
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161
following the events of 9/11. An Anglo group member
told about racial tensions in an office setting.277
Discussion moved toward the topic of being an ally
to people of color. The focused group was ethnically
diverse, thus several in the room were people of color
themselves. The Anglo participants agreed that they
ought to be or become bridge-builders or peace-makers
alongside those from non-white ethnicities.278
The question was asked, How is FCF an ally (what
is FCF doing to interrupt racism or intervening to stop
the mistreatment from continuing)? One participant said
that the congregation had made racial reconciliation a
priority and were doing something about it. Another
group member noticed that FCF recognized the problem
and offered validation to every race.279
As to steps that could be taken personally toward
ending racism within their spheres of influence, a
number of suggestions were offered. The participant
277Race and reconciliation focused group, church members of Faith Christian Fellowship, interview by author, 5 April 2005, Baltimore, MD, digital recording. 278Ibid. 279Ibid.
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162
from Sri Lanka thought that since 9/11 there had been
frustration among Arabic people in explaining that all
Arabic or Muslim people were not terrorists and that a
healthier Muslim-Christian dialogue would help greatly.
An Anglo group member claimed that the process can be
lengthy and can even take years to realize the problem
of racism and to examine one’s self and begin to
reflect on the Scriptural treatment of the subject.
Another participant related that the gospel is the
answer, because the gospel can transform the human
heart.280
Discussion: Homogeneous Unit Principle Eight focused group participants took part in
discussing the homogeneous unit principle. The group
met in the living room of the home of a church member.
The goal of the focused group discussion was to offer
an understanding of the position Faith Christian
Fellowship may take regarding the HUP. Facilitation of
the focused group was the responsibility of the
researcher.
292Ibid.
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163
An explanation of the history and meaning of the
homogeneous unit principle was offered to the group.
Facts about the HUP were presented. To offer a balanced
understanding, points of criticism against the HUP also
were given.
The group established the fact that Faith
Christian Fellowship was not ethnically homogeneous and
had begun as a multiethnic effort. The participants
agreed that people hear and respond to the gospel at
FCF in a multiethnic setting. When asked how often and
in what ways people hear and respond to the gospel,
suggestions included through Pen Lucy Youth
Partnership, in covenant groups, at retreats, in
worship services, during concerts of prayer, in Sunday
School, during Friends of Jesus, during service
projects, during fellowship times, through friendships,
through mentoring, during altar calls, and in a
membership class. Participants expressed
characteristics at FCF that encourage people to hear
and respond to the gospel:
1. Genuineness among worshipers
2. A comfortable atmosphere
3. Openness toward diversity
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164
4. Multiple music styles in worship
5. Willingness among members to respond to the gospel in a variety of ways
6. Readiness to sacrifice so others might be
ministered to more effectively281 While the HUP implies that spiritual growth occurs
most efficiently within the same ethnic group,
participants suggested a number of ways in which people
experience spiritual growth at Faith Christian
Fellowship. Ways in which people grow spiritually
included: by being a part of a covenant group, by being
active in a ministry area, by becoming involved in
personal spiritual development from watching others who
are determined to grow spiritually, and through
ministry involvement in the community. Participants
agreed that FCF offers the fertile soil from which to
grow spiritually and that the Holy Spirit is involved
in the process at FCF.282
While discussing the viability of the homogeneous
unit principle for a multiethnic congregation, the
281Homogeneous unit principle focused group, church members of Faith Christian Fellowship, interview by author, 14 April 2005, Baltimore, MD, digital recording. 282Ibid.
164
165
participants offered several opinions. One group member
suggested that the HUP might be viable in certain
settings at FCF, such as the young adult ministry,
which was mainly Anglo. Another member brought out the
idea that the HUP encouraged quantitative growth
(faster numerical growth) rather than qualitative
growth (deeper growth) within a multiethnic,
reconciliation-minded setting. A participant spoke of
the purity of the gospel, in and of itself, and the
difficulty he has with churches that adhere to the HUP
in sharing the gospel and growing disciples within a
single ethnic group or race.283
One criticism of the HUP suggests the theory
advocates separatism in the church and promotes racism
and division within the universal body of Christ.
Focused group participants were asked their opinions
about this criticism. A participant thought division
was too strong a word but that the HUP may create
ignorance and referenced the book Divided by Faith.
Another group member disagreed with the idea the HUP
promotes racism but agreed that the theory could
produce separatism, which can result in racism, or at
283Ibid.
165
166
least racialization. One group member suggested that
the HUP manifests itself practically in the way it
fails to act upon racism. 284
Church Health Surveys
Three church health testing instruments were used
to assess the church health component of Faith
Christian Fellowship. The surveys included Randy
Millwood’s Vital Signs of a Healthy Church: Church
Check-Up, Thom Rainer’s Church Health Survey, and
Christian Schwarz’s Natural Church Development Survey
(see appendix 7). The surveys were administered on
separate dates.
Instrument: Millwood’s Vital Signs of a Healthy Church: Church Check-Up Millwood’s testing instrument assessed the church
health of a congregation by measuring six church health
indicators: disciple-making, servant-leadership, small
groups, community, authority, and worship. The survey
offers 120 statements (20 assigned randomly to each of
the six indicators) and employs a four-point Likert
284Ibid.
166
167
scale using always, mostly, seldom, and never as
possible responses.
Participants gathered after worship services on
Sunday morning, June 12, 2005 to take part in the
Millwood survey. Most participants finished the survey
within forty-five minutes to an hour. A minimum of
thirty accurately completed surveys was needed for
statistical reliability for a congregation the size of
Faith Christian Fellowship.
Instrument: Rainer’s Church Health Survey The Rainer testing instrument, like Millwood’s,
measured six church health indicators to assess the
overall church health of FCF: ministry, worship,
fellowship, discipleship, prayer, and evangelism. The
instrument involved 160 survey statements and used a
five-point Likert scale that included strongly agree,
agree, undecided, disagree, and strongly disagree as
possible responses.
The Rainer survey took place following worship
services on Sunday morning, July 17, 2005. The majority
of survey participants completed the survey within an
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168
hour. Thirty accurately completed surveys were needed
for statistical reliability.
Instrument: Schwarz’s Natural Church Development Survey
The Natural Church Development church health
assessment used two testing instruments, one for the
pastor and one for members. These instruments examined
eight church health indicators in order to assess the
church health of FCF. Schwarz called these indicators
quality characteristics, and they included empowering
leadership, gift-oriented ministry, passionate
spirituality, functional structures, inspiring worship
service, holistic small groups, need-oriented
evangelism, and loving relationships.
The testing instrument given to the pastor
utilized a section offering twenty-three statistical
questions about the congregation and a section with
forty-six Likert scale statements using very great
extent, great extent, average, hardly, and not at all
as responses, and a closing section with ten items
about the pastor’s spiritual life. The testing
instrument administered to members included two
sections, one containing ten items related to one’s
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169
spiritual life (identical to the closing section of the
pastor’s testing instrument), and a section with
eighty-one Likert scale statements using very great
extent, great extent, average, hardly, and not at all
as responses.
Sunday, July 31, 2005, following both morning
worship services, was when the Schwarz survey was
administered. Most participants completed the survey
within forty-five to fifty minutes. As with the other
two surveys, to assure statistical reliability thirty
accurately completed instruments were needed for Faith
Christian Fellowship.
Summary
This chapter included a first-hand narrative
report that described the ethnographic fieldwork of the
study. Each research component from the study was
included. One-on-one and informal interviews, focused
group discussions, and church health surveys were a
part of the narrative report.
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170
CHAPTER 5
AN ANALYSIS
Introduction
This chapter records an ethnographic analysis of
the fieldwork. The research objective of the study and
the use of the grand tour question and its sub-questions
are re-examined. The elements utilized during research
are explained. The research confirming the assumption
that Faith Christian Fellowship was a multiethnic
congregation is noted. The research establishing that
the congregation was a healthy church is given. The
research indicating that racial reconciliation and
social justice were key factors in the church health of
FCF is presented. A brief summary follows.
Research Objective
The objective of the ethnography was to secure a
description and interpretation of the church health of
Faith Christian Fellowship by observing its culture. As
the researcher conducted the fieldwork, the grand tour
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171
question, What type of explanation can be made about the
church health of Faith Christian Fellowship? and its
sub-questions directed the course of the study. The
research explained the church health of FCF by
extracting data through various interview techniques and
field observation for the purpose of writing an
ethnographic report and presenting analysis.
How might the congregation of Faith Christian
Fellowship be described? This sub-question assisted in
the examination of FCF. The research determined that FCF
was a multiethnic, evangelical, Presbyterian
congregation with a strong concern for reconciliation,
social justice, and community development.
How might observations be made about the church
health of Faith Christian Fellowship? This sub-question
helped in the development of the design of the research.
A qualitative ethnographic research design was chosen
for this study. This design allowed the researcher to
discover numerous cultural distinctions relative to the
church health of FCF.
What type of narrative presentation might be
offered to describe the church health of Faith Christian
Fellowship? This sub-question facilitated the crafting
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172
of the outline and presentation of the ethnographic
narrative report. An informational account of the
multiethnic church health of FCF was the aim of the
report.
What particular assertions can be made about the
church health of Faith Christian Fellowship and may be
applied practically to the church health of urban
American multiethnic congregations in general? This sub-
question supported the fact that qualitative
ethnographic research draws from the specific to offer
implications for the general. A number of assertions
were found that could be suggested to other multiethnic
congregations, urban and otherwise.
Elements of the Research
As noticed in chapter 1, a twelve-part ethnographic
research approach was utilized. The following research
elements were included.
1. Locating an informant
2. Interviewing an informant
3. Making an ethnographic record
4. Asking descriptive questions
5. Analyzing ethnographic interviews
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173
6. Making a domain analysis
7. Asking structural questions
8. Making a taxonomic analysis
9. Asking contrast questions
10. Making a componential analysis
11. Discovering cultural themes
12. Writing an ethnography
The following sub-sections describe the use of the
research elements.
Locating an Informant
Interview, focused group, and survey participants
were chosen from the membership of Faith Christian
Fellowship. Both leaders and laypersons were included.
An ethnically diverse representation of the multiethnic
congregation was involved throughout the study. Each
participant offered information that was organized,
processed, and analyzed.
Interviewing an Informant
The predominant method of data collection for the
study was interview. Both formal and informal interviews
were used. Formal interviews were conducted using a pre-
determined series of questions, while informal
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interviews were more spontaneous and free flowing. The
primary interview formats included one-on-one, family-
centered, focused group, and survey interview.
Making an Ethnographic Record
The researcher was the primary tool of data
collection and observed, listened, interviewed, and
analyzed throughout the fieldwork experience. Data-
gathering instruments used by the researcher included a
digital camera, a digital camcorder, a digital voice
recorder, a laptop computer, a pen, and a pad of paper.
Collected data was categorized and filed then
transferred into qualitative analysis software, later to
be edited, linked, coded, and analyzed.
Asking Descriptive Questions
The researcher asked descriptive questions when
interviewing participants. Descriptive questions
elicited responses that explained certain occurrences or
phenomena in the culture of Faith Christian Fellowship.
(Examples: “How would you describe FCF?” “How are the
strengths of FCF being used?” “If you were a prophet,
what do you believe the growth potential and pattern of
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FCF would look like in the near future?” “What does a
multiethnic congregation look like?”)
Answers to descriptive questions added definition
to the researcher’s understanding of the congregation.
Structural questions, which were more contextual in
nature, were complemented by descriptive questions.
Combined, structural and descriptive questions allowed
for a complete, well-defined representation of FCF to be
captured.
Analyzing Ethnographic Interviews
The nature of qualitative research permitted
continual analysis and re-evaluation of data to take
place throughout the study. When assumptions of the
researcher were found to be inaccurate, adjustments were
made. For example, one-on-one interview questions were
changed, omitted, or added to capture responses more
accurately. Fieldnotes detailed a number of fresh
insights the researcher observed.
While analysis was ongoing during the study, the
more formal analysis took place using qualitative
analysis software. NVivo 7 from QSR International was
used for code-based organization, storage, and analysis.
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Both domain and taxonomic analysis were possible using
NVivo 7. The software assisted the researcher in the
evaluation of the multiethnicity and church health of
Faith Christian Fellowship by grouping and comparing
important attributes and values (nodes or cases) and
relationships revealed from collected data. Queries were
used to find patterns and pursue research ideas
associated with the grand tour question and its sub-
questions.
Making a Domain Analysis
When analyzing fieldwork data, both domain and
taxonomic analysis are involved. Domain analysis
involves establishing a category that can include other
categories. Within the culture of Faith Christian
Fellowship two predominant domains were established:
multiethnic makeup and church health indicators.
Multiethnic domain subcategories like Anglo, African-
American, Asian, and others existed. Relative to the
church health indicators of FCF, the subcategories of
worship, evangelism, disciple-making, and others
appeared. Taxonomic classification and analysis took
place within each domain.
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Asking Structural Questions
While descriptive questions were designed to gather
descriptive information about an occurrence or
phenomenon, structural questions were asked for the
purpose of understanding the wider cultural framework of
a particular phenomenon. The researcher used several
“what” questions to gather information about the
history, background, ethnicity, purpose, and function of
Faith Christian Fellowship. (Examples: “What number of
ethnic groups or races is represented at FCF?” “What
does FCF do to attract a diverse representation of
people?” “What is the mission and vision of FCF?” and
“What are the strengths of FCF?”) Descriptive questions
often followed structural questions, the combination of
which brought responses that enriched the research.
Making a Taxonomic Analysis
Taxonomy functioned in the study for the
organization and classification of both persons and
church health indicators. Nodes and cases (attributes
and values) were constructed in NVivo 7 to classify
participants, indicating gender, ethnicity, position
(layperson, deacon, elder, staff member, etc.), and
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length of involvement. Analysis of the research involved
establishing relationships between individuals and ideas
gathered during fieldwork, using domain and taxonomic
analysis. The overall analysis would direct the
researcher toward significant conclusions.
Asking Contrast Questions
Contrast questions would call attention to
differences between ideas or opinions during research,
especially within interviews and focused groups. In
conversation about certain church health indicators or
different ministries at Faith Christian Fellowship,
participants at times would have differing views or
opinions. The researcher did not utilize contrast
questions greatly when designing interviews. Strengths
and weaknesses were discussed during one-on-one
interviews, which were effective in revealing contrast.
The informal interviews and focused group studies
brought out differing views during discussion, and the
church health surveys included contrast questions or
elements, as well.
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Making a Componential Analysis Componential analysis is used mainly in language
and linguistic analysis in cultural anthropology, with
words being analyzed and described in terms of their
semantic components. English is the primary language
used in most church life settings at Faith Christian
Fellowship thus no linguistic analysis was made during
the study. Certain matrices were available using NVivo 7
but were not used for analysis.
Discovering Cultural Themes
The objective of the research specifically involved
discovering the cultural themes of Faith Christian
Fellowship, especially those related to multiethnic
church health. The culture of FCF was revealed
continually throughout the study. These numerous
discoveries pointed toward the conclusions found in
chapter 6.
First, the congregation shared the singular purpose
involving the reconciling work of Christ in a diverse
neighborhood and city. Second, the great emphasis upon
biblical reconciliation and social justice as they
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relate to an urban congregation was a very significant
theme in the life of FCF. Third, opinions about the
homogeneous unit principle suggested the congregation
was unique in successfully growing a healthy, ethnically
diverse church without focusing on just one specific
ethnic group. Fourth, worship music at FCF was mixed to
include a variety of ethnic tastes. Fifth, the culture
of FCF included ethnic diversity at every level and
especially among its leadership.
Sixth, Faith Christian Fellowship was effective in
the mobilization of its laity toward ministry
involvement. Seventh, the primary disciple-making
mechanism of FCF was the small group (covenant group).
Eighth, the researcher discovered the people of Faith
Christian Fellowship were willing to work hard to be a
healthy church. Ninth, the church’s propensity toward
intentional ethnic diversity was another significant
cultural theme that developed throughout the study.
Additional discoveries were made in the area of church
health, many of which would be similar to other healthy
congregations in America.
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Writing an Ethnography
An ethnographic report was crafted as a result of
capturing and summarizing the observations from
fieldwork. The written presentation of the ongoing and
formal analysis of the fieldwork concluded the study. In
maintaining ethnographic standards the researcher wrote
portions of the report in a narrative style.
Triangulation (the comparison of multiple data sources
in search of common themes) was established to
strengthen the internal validity of the report.
Multiethnicity
The operational definition of a multiethnic
congregation used for this study was a congregation that
intentionally recruits and embraces ethnic diversity and
works out its organizational strategies and ministry to
assure ethnic diversity may continue within the
congregation. This definition does not include a mono-
ethnic congregation with only a few other ethnic
members. Faith Christian Fellowship was established as
an intentional multiethnic congregation from its
beginning and was continuing to develop in its ethnic
diversity throughout the study. While some were true in
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noticing that Anglos were still the dominant ethnic
group, FCF fit well into the operational definition
established for this research study.
Church Health
The church health of Faith Christian Fellowship was
measured statistically by three church health testing
instruments during surveys and a rating task during
formal interviews (one-on-one interviews and focused
group discussions). The results were captured from a
series of questions fielded within a nine-month period
of the life of FCF and cannot claim to be true over the
whole lifespan of the congregation. However, the results
do secure a recent description of the church health of
FCF.
The Millwood survey measured six church health
indicators, called vital signs, on a scale of one to
four. The indicators were worship, authority, community,
small groups, servant leadership, and disciple-making.
The scores of Faith Christian Fellowship for each of
these indicators were as follows:
1. Disciple-making, 2.88
2. Servant leadership, 2.98
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3. Small groups, 2.79
4. Community, 3.11
5. Authority, 3.22
6. Worship, 3.14
The average cumulative score was 3.02.
The Millwood survey also measured how well a
congregation was involved in the church and out in the
world. This measurement expresses the extent to which a
congregation is missional. Healthy churches ought to
have consistency between ministering both in the church
and out in the world. The scores for Faith Christian
Fellowship indicated a healthy consistency was being
maintained:
1. Disciple-making in the church, 2.92 disciple-making out in the world, 2.92 2. Servant leadership in the church, 2.94 servant leadership out in the world, 3.10 3. Small groups in the church, 2.89 small groups out in the world, 2.53 4. Community in the church, 3.24 community out in the world, 3.11 5. Authority in the church, 3.09 authority out in the world, 3.31 6. Worship in the church, 3.08 worship out in the world, 3.16
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The average cumulative score for in the church was 3.07
and for out in the world was 2.94, representing a
balanced consistency between the two.
The Rainer survey measured six church health
indicators, called church functions, on a scale of
0-100. The indicators included ministry, worship,
fellowship, discipleship, prayer, and evangelism. The
scores of Faith Christian Fellowship for each of these
indicators were as follows:
1. Ministry, 76.68
2. Worship, 75.76
3. Fellowship, 75.03
4. Discipleship, 73.06
5. Prayer, 72.85
6. Evangelism, 67.24
The average cumulative score for FCF was 73.44. The
range of scoring was as follows:
1. 0-37, extremely unhealthy
2. 38-49, very unhealthy
3. 50-62, unhealthy
4. 63-68, marginally unhealthy
5. 69-74, marginally healthy
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6. 75-87, healthy
7. 88-100, very healthy
Three scores (ministry, worship, and fellowship)
were in the healthy range, two scores (discipleship and
prayer) were in the marginally healthy range, and one
score (evangelism) was in the marginally unhealthy
range. The cumulative score of 73.44 was in the upper
limits of the marginally healthy range according to
Rainer.
The Schwarz survey measured eight church health
indicators, called quality characteristics, from 0-100.
The indicators were empowering leadership, gift-oriented
ministry, passionate spirituality, functional
structures, inspiring worship service, holistic small
groups, need-oriented evangelism, and loving
relationships. Faith Christian Fellowship scored as
follows:
1. Empowering leadership, 60
2. Gift-oriented ministry, 63
3. Passionate spirituality, 68
4. Functional structures, 72
5. Inspiring worship service, 66
6. Holistic small groups, 75
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7. Need-oriented evangelism, 60
8. Loving relationships, 78
The average cumulative score was 68.
The Schwarz survey has been used widely in America
and around the world. David Wetzler, general manager of
ChurchSmart Resources, wrote, “Less than 15% of all the
churches in America receive scores above 65 in the eight
quality characteristics so it is evident that God has
poured out much blessing on your ministry.” Wetzler also
indicated that Faith Christian Fellowship reflects very
good church health.285
Formal interview and focused group participants
were given the following rating task. Using a scale from
1-10 (1 indicating very weak, 10 indicating very
strong), rate the following areas of church health
(church health indicators):
1. Evangelism
2. Worship
3. Leadership
4. Loving relationships
285David Wetzler, St. Charles, IL, to John B. Brittain, Pasadena, MD, 19 December 2005, personal letter in the author’s possession.
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5. Structure
6. Disciple-making
7. Mobilized laity
8. Spirituality
9. Vision or mission
10. Small groups
Staff (ministerial and non-ministerial staff), lay
leaders, and church members were among the participants
involved in measuring the church health of Faith
Christian Fellowship by rating its church health
indicators. The rating scale was not assigned a base
line for church health levels (as seen above with the
Rainer survey or in Wetzler’s quote), but ratings were
established by self-perception from the participants.
The average cumulative scores given by each group
for FCF church health indicators are presented in
table 1. On a scale of 1-10, the overall average
cumulative score was 7.07. The highest average
cumulative score given was from the lay leaders, at
7.82. The lowest average cumulative score was from the
ministerial staff, which was 6.20. Members offered an
average cumulative score of 7.04, and non-ministerial
staff gave a score of 7.12.
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Table 1: Average Cumulative Scores of Church Health Rating Task
________________________________________________________ Church Lay Non-min. Ministry Members Leaders Staff Staff__ All_ Evangelism 4.98 7.08 6.28 5.75 5.40 Worship 7.80 8.67 7.67 6.50 7.78 Leadership 8.22 8.17 7.67 6.00 8.00 Loving Relations. 8.00 8.67 8.11 7.75 8.06 Structure 4.88 6.67 5.78 2.75 5.04 Disciple- Making 5.74 6.83 6.28 4.75 5.85 Mobilized Laity 7.13 7.42 6.50 6.75 7.05 Spiritual. 7.15 8.17 7.17 7.25 7.25 Vision or Mission 9.05 8.50 7.83 8.00 8.77 Sm. Groups 7.46 8.00 7.89 6.50 7.51 Cumulative Average 7.04 7.82 7.12 6.20 7.07
The overall rank order of the church health
indicators was as follows:
1. Vision or mission
2. Loving relationships
3. Leadership
4. Worship
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5. Small Groups
6. Spirituality
7. Mobilized laity
8. Disciple-making
9. Evangelism
10. Structure
The ministerial staff ranked worship, leadership, and
disciple-making lower than the other three groups, while
they ranked mobilized laity higher than the other three
groups. Each group gave the lowest ranking to structure.
The highest ranking church health indicators were vision
or mission, loving relationships, and worship.
An analysis of cumulative scoring from both the
church health surveys and the ranking task revealed that
Faith Christian Fellowship was measured between 68 and
75 on a scale of 1 to 100. These scores indicated that
FCF has a good to very good level of church health.286
286Faith Christian Fellowship averaged 3.02 out of 4 (75 out of 100) using the Millwood survey, 73.44 out of 100 using the Rainer survey, 68 out of 100 using the Schwarz survey, and 7.07 out of 10 (71 out of 100) using the ranking task during interviews. Rainer and Schwarz, the only two that offered a range or a comment suggesting a particular level of church health, considered FCF to be marginally healthy (Rainer) and to reflect very good church health (Schwarz).
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Thus, the research suggested that Faith Christian
Fellowship was a healthy church.
Key Factors
The analysis of the data collected in this
ethnographic study showed that Faith Christian
Fellowship was a healthy multiethnic congregation.
Church health was observed primarily using ten or more
common church health indicators. Other observed behavior
revealed additional key factors in the life of the
congregation that pointed toward the healthiness of the
church but were not considered common church health
indicators.
Racial reconciliation and social justice were two
specific key factors the researcher would suggest could
be considered church health indicators in the life of
Faith Christian Fellowship. If measured statistically,
these factors would rank high in a survey or ranking
task about the church health of FCF.
With respect to the grand tour question of this
study, an explanation of the church health of Faith
Christian Fellowship would be limited without factoring
in racial reconciliation and social justice. The two are
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woven tightly into the fabric of the culture of the
congregation. While the mission, vision, and values of
FCF included church health indicators such as worship,
evangelism, ministry, disciple-making, and others, they
also included reconciling and righting. The research
suggested that racial reconciliation and social justice
could have been considered church health indicators in
the life of Faith Christian Fellowship.
Summary
An analysis of the fieldwork was made in this
chapter. The research objective and use of the grand
tour question and related sub-questions were revisited,
after which the elements of research were presented.
Faith Christian Fellowship was determined to be a
multiethnic congregation and a healthy church. Racial
reconciliation and social justice were key factors in
the life of FCF and could have been considered as church
health indicators for the congregation.
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CHAPTER 6
A DISCUSSION
Introduction
The objective of the ethnographic study was to
describe and interpret the church health within the
cultural system of Faith Christian Fellowship. A
discussion of the study is presented in this chapter.
Insights, the research conclusion, and implications are
contributed. A final summary of the ethnography follows.
Insights
The researcher acquired a number of insights during
the research experience. Key observations included the
discovery of nine cultural distinctions287 that existed
in Faith Christian Fellowship. The consideration of
these distinctions led to a single research conclusion.
287 Additional observations relative to church health were drawn from the culture of Faith Christian Fellowship. These less significant discoveries might have been found in numerous healthy congregations, both urban and otherwise, in America and were much less unique to FCF. Because these observations were more
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The first cultural distinction was that Faith
Christian Fellowship adhered to the Scriptures as the
congregation shaped its common mission. The hope and
vision of FCF was to celebrate and apply the reconciling
work of Jesus Christ among the diverse cultures of
Baltimore. This vision was cast, communicated, and
effectively being realized during the study.
A second cultural distinction was that racial
reconciliation and social justice could have been listed
among the church health indicators used throughout the
study. Racial reconciliation and social justice were not
found among the numerous church health indicator lists
utilized in the research but were proclaimed boldly in
the life of Faith Christian Fellowship. Using racial
reconciliation and social justice as church health
indicators in this study would have resulted in a more
accurate depiction of the church health found in FCF.
A third cultural distinction discovered was that
Faith Christian Fellowship respected the missiological
worth of the homogeneous unit principle but regularly
saw people respond to the gospel and grow spiritually in
ordinary the researcher chose not to include them as cultural distinctions of FCF.
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an ethnically diverse setting. Some participants
believed that FCF was healthier than most homogeneous
congregations because the church had worked harder to
embrace a tough gospel that included racial
reconciliation and social justice.
A fourth cultural distinction was that the music
during the worship service at Faith Christian Fellowship
was presented in a mixture of styles and tastes. While
few could aspire to enjoy each musical style, a mixture
of styles and tastes were likely to benefit the majority
of worshipers at some point during the service. This
distinction aided the congregation in reaching a
multiethnic representation of worship attendees.
A fifth cultural distinction was that the
leadership of Faith Christian Fellowship expressed
ethnic diversity. The core values of the congregation
necessitated the actualization of a multiethnic
leadership team. Both the staff and lay leadership of
the congregation were inclusive ethnically.
A sixth cultural distinction was that the laity of
Faith Christian Fellowship was mobilized to do ministry.
On Sunday and throughout the week, a large percentage of
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FCF worship attendees were involved regularly in
ministry. Outlets for ministry were numerous.
A seventh cultural distinction was that small
groups were the primary vehicle for spiritual
development and fellowship among both members and non-
members. Disciple-making took place in several settings
at Faith Christian Fellowship. However, the most
noticeable setting was in a covenant group (FCF small
group).
An eighth cultural distinction of Faith Christian
Fellowship was that maintaining a healthy multiethnic
congregation was difficult but rewarding. Numerous
participants used the word messy to describe living and
ministering in a multiethnic world. The pastor even
said, “It’s messy, but it’s worth it!”288
A ninth cultural distinction noticed during the
study was a strategy of intentional ethnic diversity.
Faith Christian Fellowship began its ministry with a
purpose of being a multiethnic congregation. An
intentional plan of drawing an ethnically diverse group
288Craig Garriott interview, 9 Feb. 2005.
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of people was part of the initial make up of the
congregation.
The nine cultural distinctions pointed toward the
study’s single research conclusion. Insights were
gathered as church health indicators were observed
throughout the study. The guiding grand tour question
and its sub-questions directed the course of research.
The following research conclusion was made.
The Research Conclusion
The research conclusion drawn from this
ethnographic study was that Faith Christian Fellowship
was a healthy multiethnic church. Many subscribers to
certain church growth models have expected to target a
singular type of person, a Saddleback Sam or an
Unchurched Harry or Mary, leaving little room for
diversity. The homogeneous unit principle had little
bearing on the effective multiethnic growth found with
FCF. The congregation chose from the beginning to
enculturate diversity while maintaining its church
health.
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Implications
Eight implications from this ethnographic study
were offered. First, insight into the emerging field of
urban American multiethnic church health was given to
the discipline of church health. Second, the qualitative
nature of this report will assist future quantitative
(statistically-based) studies attempted in the field of
multiethnic church health. Third, the need for
additional studies in the field of multiethnic church
health will be generated. Fourth, the unique type of
ethnographic study observing the culture of a local
church body will encourage additional studies of the
same sort.
Fifth, the ethnographic narrative report and
analysis will encourage Faith Christian Fellowship and
the Presbyterian Church in America. Sixth, a multiethnic
model of Christian community development will be noticed
within the discipline of Christian ministry. Seventh,
the differences between an ethnically homogeneous
strategy and an effective multiethnic strategy for
church development were exposed. Eighth, the
significance of multiethnicity in the body of Christ as
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observed in an urban American congregation will be
elevated in and around Christian ministry circles.289
Final Summary
A research conclusion was drawn from the insights
gathered throughout the ethnography. Key observations
pointed to nine cultural distinctions found in the
congregation of Faith Christian Fellowship. The research
conclusion stated that Faith Christian Fellowship was a
healthy multiethnic congregation. Eight implications
from the study also were presented.
A multiethnic trend in urban ministry started not
long ago. Sometime before that trend began a
congregation formed in Baltimore seeking intentionally
to become a diverse group of urban believers. Faith
Christian Fellowship was ahead of the curve then and
continued in that direction. In a nation of cities that
have become more ethnically diverse and where urban
289Faith Christian Fellowship was a multiethnic
church model. The congregation has been a multiethnic beacon in the Presbyterian Church in America. The pastor and co-pastor published a study committee report about ethnic diversity for their denomination. FCF has been written about in several books and articles. With continued development the congregation may become a model for the growing number of multiethnic churches across America.
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churches seem reluctant to change, this researcher was
refreshed to conduct a study in a setting where change
was a not a problem and ethnic diversity was not an
issue.
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APPENDIX A
OBTAINED WRITTEN MATTER FROM FAITH CHRISTIAN FELLOWSHIP
OBTAINED WRITTEN MATTER FROM FAITH CHRISTIAN FELLOWSHIP:
PERMISSION TO CONDUCT RESEARCH FORM
The researcher, John B. Brittain, has the permission of Faith Christian Fellowship to conduct the fieldwork and research related to the study entitled “An Ethnographic Study Observing and Describing the Church Health of Faith Christian Fellowship of Baltimore, Maryland.” The researcher will work in cooperation with the staff and leadership of the congregation in an effort to gather data that would benefit both his academic study and the positive reputation of FCF. Pastor’s signature: __________________________ Date: _____________ Researcher’s signature: ______________________ Date: _____________
OBTAINED WRITTEN MATTER FROM FAITH CHRISTIAN FELLOWSHIP:
ACCESS TO SITE FORM
This research study will often necessitate access to the campus and property of Faith Christian Fellowship. This access may be either supervised or unsupervised and will normally involve one or more member(s) of the congregation. Prior arrangements will be made by the researcher to access the campus and property of Faith Christian Fellowship, and permission will be granted before the researcher will carry out any on site research task. The researcher will respect the campus and property of Faith Christian Fellowship and will intend to preserve the integrity of the site, as he conducts research. Pastor’s signature: __________________________ Date: _____________ Researcher’s signature: ______________________ Date: _____________
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OBTAINED WRITTEN MATTER FROM FAITH CHRISTIAN FELLOWSHIP: AUDIO-VISUAL MEDIA RELEASE FORM
The researcher, John B. Brittain, is granted permission by Faith Christian Fellowship to make and utilize audio, still, and video records of services, gatherings, events, fieldwork interviews, and other FCF activities. These media may be used for research purposes and/or be published in the research report. The researcher will be sensitive to the surroundings and atmosphere, especially in any worship setting, when collecting media. Pastor’s signature: __________________________ Date: _____________ Researcher’s signature: ______________________ Date: _____________
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APPENDIX B
INTRODUCTORY LETTER
“United That the World Would Know” Greetings. My name is John Brittain. I serve as a Director of Missions with churches in Anne Arundel County. I am also a seminary student who is doing PhD research with Faith Christian Fellowship. The purpose of my research project is to report on observations of the church health of a multiethnic congregation (FCF). I will be conducting a number of interviews and surveys, as well as attending worship and other events, in an effort to gather the data on which I will be reporting. Pastor Wy Plummer, Jeanette Drennan, and Kari Martin will be working with me to facilitate the research project. You and other members of FCF may be invited to participate in the study, by taking part in an interview, a focused group study, or a church health survey. Most of the interviews will be scheduled in advance, while others may be informal. The focused group studies will be scheduled and will involve discussion of topical questions by a group of 6-8 individuals. The church health surveys will be conducted formally and include a sit-down session responding to questions about you and your congregation. The research format is considered to be ethnographic and qualitative. The report will become my PhD dissertation. If you are excited about being a member of FCF and would like to take part in this research project, or have any questions, please contact the church office by email at [email protected]. Blessings, Rev. John B. Brittain O—410.647.0507 M—410.570.9502 E—[email protected]
FaithChristian Fellowship
505 East 42nd Street Baltimore, MD 21218 (410) 323-0202 Fax (410) 435-5075 www.fcfchurch.org [email protected]
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Research Elements
The elements of this research project will include especially One-on-One Interviews, Focused Group Studies, and Church Health Surveys. One-on-One Interviews
These will be informal interviews with guiding questions, gathering biographical information about the interviewee and about FCF. An audio recording of each interview will be made. • Staff Leadership Interviews—to be scheduled • Lay Leadership Interviews—to be scheduled • Membership Interviews—to be scheduled
Focused Group Studies
Each of these focused group studies will take place around a table of 6-8 participants who show interest in the topic. Both audio and video recordings will be made of these sessions. • “Are Multiethnic Congregations Biblical?” Dialogue—March 7th, 6-9pm • “Homogeneous Unit Principle” Dialogue—April 18th, 6-9pm • “Multiethnic Church Health Issues” Dialogue—May 9th, 6-9pm • “Race and Reconciliation” Dialogue—May 23rd, 6-9pm
Church Health Surveys
Thirty five to forty church members will be involved with each of these group surveys in which participants respond to statements designed to assess the church health of FCF. No audio or video recordings will be made of these surveys. • Millwood’s Vital Signs Survey—Sunday, June 12, 10:30a & 12:30p • Rainer’s Church Health Survey—Sunday, July 17, 10:30a & 12:30p • Schwarz’s NCD Survey—Sunday, July 31, 10:30a & 12:30p
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APPENDIX C
OBTAINED WRITTEN MATTER FROM PARTICIPANTS
OBTAINED WRITTEN MATTER FROM PARTICIPANT:
INFORMED CONSENT FORM
The study in which you have been invited to participate is an ethnography observing the church health of Faith Christian Fellowship (an urban American multiethnic congregation). The report of this study will be presented as a narrative PhD dissertation describing the observations of the study. The information you will be asked to provide is voluntary and will be obtained through an interview process: A. One-on-One B. Focused Group Study C. Church Health Survey The interview process will require your cooperation and availability for an undetermined period of time (likely 1-3 hours). Care will be given when interview dates and times are scheduled. Risks for those involved in the study are difficult to determine. Possible benefits might include the experience of taking part in an academic research project, the opportunity to share the FCF story, or the potential usefulness of this study to future research in the area of multiethnic church health. Your participation is greatly appreciated, yet is strictly voluntary, and you may withdraw your involvement at any time. Upon request, your involvement may be kept confidential however your interview responses will likely be used as observable data in the study. The researcher will be available to you if questions should arise or if you would like to offer suggestions. Researcher: John B Brittain Email: [email protected] Office: 410.647.0507 Mobile: 410.570.9502 Should you have any additional questions or concerns about the study or the researcher, you may contact the research committee chairman for this study at New Orleans Baptist Theological Seminary. Chairman: Dr. Tim Searcy, Director of Institutional Effectiveness, NOBTS Email: [email protected] Office: 504.282.4455 ext 8049 Upon completion of the study and its report, a copy of the dissertation will be presented to FCF. Additionally, if you would like a summary of the research findings, you may contact the researcher. Participant’s signature: ____________________________ Date: ________________ Researcher’s signature: ___________________________ Date: ________________
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OBTAINED WRITTEN MATTER FROM PARTICIPANT:
RIGHT TO PRIVACY STATEMENT
This research study is designed with the intent to respect the participants’ right to privacy. Under no circumstances should the research material or report, whether oral, audio, or written, be presented in such a way that others become aware of how a particular participant has responded or behaved, unless the participant has specifically granted permission for this to take place. This researcher intends to keep the nature and quality of participants’ performance confidential, unless a permission statement (below) has been signed. If a person’s informational material or behavior is described in depth in the research report, he or she may be given a pseudonym to assure anonymity. Participant’s signature: ______________________ Date: _____________ Researcher’s signature: ______________________ Date: _____________
PERMISSION STATEMENT I, the undersigned participant, choose to grant the researcher permission to use my name and/or likeness, along with the nature and quality of my performance, when presenting observed data in the research report. Participant’s signature: ______________________ Date: _____________ Researcher’s signature: _____________________ Date: _____________
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OBTAINED WRITTEN MATTER FROM PARTICIPANT:
PROTECTION FROM HARM STATEMENT
This researcher shall not intend to expose research participants to undue physical or psychological harm. The risk involved in participating in this study should not be appreciably greater than the normal risks of day-to-day living. Participants should not risk losing life or limb, nor should they be subjected to unusual stress, embarrassment, or loss of self-esteem. Participant’s signature: _______________________ Date: _____________ Researcher’s signature: ______________________ Date: _____________
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APPENDIX D
EXAMPLE OF MEMO TO PARTICIPANT
To: FCF Staff Members Fr: John Brittain, Research Project Guy Re: Pre-Staff Interview Items Thanks for your willingness to participate in this research project. Please read the forms and fill in the appropriate blanks, before we sit down for our scheduled interview. If there are any blanks you think are inappropriate, do not fill them in. Blessings, John 410.570.9502 [email protected]
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APPENDIX E
RESEARCH PLANNING MEETING OUTLINE
Research Project: Planning Meeting with Wy Plummer FCF, 11.12.04
Prayer Discussion Points
• Overview of Study o Purpose
Objective— To describe the church health of FCF (a multiethnic congregation), pp. 2-3
Significance—pp. 22-23 • New insights to the field of church health • Significance of multiethnicity in the Body of Christ • System of observation useful • Noticing differences between homogeneous and
multiethnic congregations • Presentation of church health of FCF • Supporting evidence • Possible bases for further study
o Process Ethnography—p. 3
• Data gathered • Fieldnotes taken • Data analyzed and interpreted • Report composed
Fieldwork—pp.26-32 • One-on-One Interviews
o Leadership Staff leadership Lay leadership
o Membership • Focused Group Interviews
o Multiethnic Congregations o Homogeneous Unit Principle o Race and Reconciliation o Multiethnic Church Health
• Surveys/Testing Instruments o Millwood’s Vital Signs Check-Up o Rainer’s Church Health Survey o Schwarz’s Natural Church Development
Survey
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• Other Methods of Observation o Worship o Bible study o Fellowship o Educational activity
Timeline • May/June 2002
o Oral Comprehensive Exam o Submit Prospectus to ReDOC o ReDOC Review of Prospectus
• July 2002-November 2004 o Submit Revised Prospectus for Committee
Review o Further Preparation o Develop Relationship with FCF o Finalize Interview Formats and Questions
• November 15, 2004 o Initiate Fieldwork at FCF and Get to Know
FCF o Obtain Written Matter from FCF
Permission to Conduct Research Form
Access to Site Form • December 2004/January 2005
o Continue Fieldwork Weekly Worship Services Bible Studies Educational Settings Fellowship Gatherings
o Interview Leadership o Construct Focused Group Discussion Points
• January/February 2005 o Continue Fieldwork Weekly o Conduct Initial Group Survey—Vital Signs
Instrument o Initiate Focused Group Discussions
• February/March 2005 o Continue Fieldwork Weekly o Continue Focused Group Discussions o Initiate One-On-One Interviews
• March/April 2005 o Continue Fieldwork o Continue One-on-One Interviews
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• April/May 2005 o Continue Fieldwork o Gather Archival/Secondary Data
• May-September 2005 o Continue Fieldwork and Interviewing o Remain Flexible with Techniques o Conduct Sequential Group Survey—NCD
Instrument o Begin Analyzing Data
• October-December 2005
o Organize/Analyze Data o Begin Writing Dissertation
• January 2006 o Complete Writing Dissertation o Complete Editing Dissertation
• February 1, 2006 o Submit Dissertation o Arrange for Oral Defense of Dissertation
• February 2006—Defend Dissertation • April 15, 2006
o Submit Final Copies of Dissertation o Complete Exit Survey
• May 2006—Graduation Celebration • Forms
o FCF Permission to Conduct Research Access to Site
o Participant Informed Consent Protection from Harm Statement Right to Privacy Statement
• Research Needs o Access to Ministry Staff o Access to Church Events and Activities o Participant Recruitment
Lay Leadership One-on-One Interviews—8-12 selected leaders
Membership One-on-One Interviews—8-12 selected members
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Survey/Testing Instrument Groups • 30-35 active/involved members for each of three
surveys • Members may participate in one or more survey(s)
• Informational Literature about FCF o Craig’s dissertation is in hand o Historical data o Current statistics o Bulletins o Newsletters o Scheduled events o List of articles/books that reference FCF o Pictures, audio, or video records of past events
• Permission to Make and Utilize Audio, Still, and Video Records of Services, Activities, Events, Fieldwork Interviews, etc.
• Flexible Type of Study—While tasks seem quite rigid and scheduled, the ethnographic process is very flexible, with room to change data-gathering techniques
• Questions and Suggestions o o o o o o o o
Prayer
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APPENDIX F
ETHNOGRAPHIC FIELDWORK INSTRUMENTS
Ethnographic Fieldwork Instruments One-on-One Interview: Staff Leadership Interview
Instrument: An informal one-on-one staff leadership interview will be conducted.
Population:
Individuals who have been hired by FCF to perform leadership tasks will be interviewed.
Procedure:
The researcher will conduct the interview with each staff leader, one-on-one. Questions and responses will be recorded and later reviewed.
Outcome:
Reviewed data will be analyzed and considered for synthesis into textual or figurative reporting. Special attention will be given toward leadership aspects of church health and to multiethnic factors.
One-on-One Interview: Lay Leadership Interview
Instrument: An informal one-on-one lay leadership interview will be conducted.
Population:
Individuals who are lay leaders at FCF who perform leadership tasks will be interviewed.
Procedure:
The researcher will conduct the interview with each lay leader, one-on-one. Questions and responses will be recorded and later reviewed.
Outcome:
Reviewed data will be analyzed and considered for synthesis into textual or figurative reporting. Special attention will be given toward leadership aspects of church health and to multiethnic factors.
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One-On-One Interview: Membership Interview Instrument:
An informal one-on-one interview will be conducted. Population:
Individuals who are active and involved at FCF will be interviewed.
Procedure:
The researcher will conduct the interview with each member, one-on-one. Questions and responses will be recorded and later reviewed.
Outcome:
Reviewed data will be analyzed and considered for synthesis into textual or figurative reporting. Special attention will be given to descriptive aspects of church health and multiethnic factors.
Focused Group Discussion: “Are Multiethnic Congregations Biblical?” Dialogue Instrument: The question, “Are multiethnic congregations biblical?” will be used to open the focused group discussion. Population: A group of six to eight leaders and/or teachers from FCF will take part during the informal dialogue session. Procedure: The researcher will facilitate discussion on the topic of the biblical basis for MECs. Audio and visual recording will take place during the discussion, in addition to scribed notes by the researcher. Outcome: Comments and viewpoints will be reviewed and may be presented in the ethnographic report. The data gathered from this exercise will offer an understanding of the biblical foundation that accompanies and reinforces the MEC at FCF.
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Focused Group Discussion: Homogeneous Unit Principle Dialogue Instrument: A discussion starter around the HUP will be used to initiate an informal focused group dialogue. Population: A group of six to eight leaders and/or members familiar with the HUP will take part in the dialogue. Procedure: The researcher will facilitate discussion around the HUP. Audio and visual recording will take place during the discussion, in addition to scribed notes by the researcher. Outcome: Comments and viewpoints will be reviewed and may be presented in the ethnographic report. The data gathered from this exercise will offer an understanding of the position FCF may take regarding the HUP. Focused Group Discussion: Race and Reconciliation Dialogue Instrument: Iris Films’s documentary “Skin Deep” will be used as a discussion starter for a focused group study. Population: A group of six to eight leaders and/or members from FCF will take part during the informal dialogue session. Procedure: The researcher will facilitate the viewing of the documentary and the discussion that follows. Audio and visual recording will take place during the discussion, in addition to scribed notes by the researcher. Outcome: Comments and viewpoints will be reviewed and may be presented in the ethnographic report. The data gathered from this exercise will offer an understanding of the philosophy of racial reconciliation found within the congregation at FCF.
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Focused Group Discussion: Multiethnic Church Health Issues Dialogue Instrument: A focused group interview will be conducted, designed around multiethnic church health issues. Population: Two separate focus groups of five to seven active and involved members of FCF, representing a cross-section of the congregation, will be interviewed. Procedure: The researcher will facilitate focus group discussion using seven informed focus group questions developed in a research paper, “Multiethnic Church Issues: A Synthesis of Multiethnic and Church Health Issues, with Development of Informed Focus Group Questions.” An audio recording will be made and notes will be taken of the responses and discussion around the questions. Outcome: Data gathered from reviewing the audio recording and notes will be analyzed, noticing similarities, differences, and uniquenesses found in the responses and discussion. The analyzed data will be presented in the ethnographic report. Focus group data will offer more specific information about the church health of FCF. Church Health Survey: Millwood’s Vital Signs Survey Instrument: Millwood’s Vital Signs of a Healthy Church: Church Check- Up, a 120-item Likert scale survey, will be used. Population: For statistical reliability, between thirty and thirty-five active and involved members of FCF will be surveyed. Procedure: The researcher will facilitate the survey and collect the data. No audio or visual recording will take place during the survey.
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Outcome: Data from the survey will be reviewed and analyzed. This data and two other subsequent data sets, Schwarz’s NCD survey and Rainer’s Church Health Survey, will be presented in the ethnographic report. The generalized data will offer a wider indicator of the church health of FCF. Church Health Survey: Rainer’s Church Health Survey Instrument: Rainer’s Church Health Survey, a 160-item Likert scale survey, will be used. Population: For statistical reliability, between thirty and thirty-five active and involved members of FCF will be surveyed. Procedure: The researcher will facilitate the survey and collect the data. No audio or visual recording will take place during the survey. Outcome: Data from the survey will be reviewed and analyzed. This data, along with data sets from Millwood’s Vital Signs testing instrument, and Schwarz’s NCD survey will be presented in the ethnographic report. The generalized data will offer a wider indicator of the church health of FCF. Church Health Survey: Schwarz’s Natural Church Development Survey Instrument: Schwarz’s Natural Church Development Survey, designed to assess a church’s eight quality characteristics, will be used. Population: For statistical reliability, between thirty and thirty-five active and involved members of FCF will be surveyed. Procedure: The researcher will facilitate the survey and collect the data. No audio or visual recording will take place during the survey.
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Outcome: Data from the survey will be reviewed and analyzed. This data and two other data sets, Millwood’s Vital Signs group survey and Rainer’s Church Health group survey, will be presented in the ethnographic report. The generalized data will offer a wider indicator of the church health of FCF.
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APPENDIX G
ONE-ON-ONE INTERVIEW STRATEGY
Ethnographic Fieldwork: Staff Leadership Interview
Instrument: An informal one-on-one staff leadership interview will be conducted. Population:
Individuals who have been hired as staff by FCF will be interviewed. Procedure:
The researcher will conduct the interview with each staff leader, one-on-one. Questions and responses will be recorded and later reviewed.
Outcome:
Reviewed data will be analyzed and considered for synthesis into textual or figurative reporting. Special attention will be given toward leadership aspects of church health and to multiethnic factors.
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Ethnographic Fieldwork: Lay Leadership Interview
Instrument: An informal one-on-one lay leadership interview will be conducted. Population:
Individuals who are lay leaders at FCF will be interviewed. Procedure:
The researcher will conduct the interview with each lay leader, one-on-one. Questions and responses will be recorded and later reviewed.
Outcome:
Reviewed data will be analyzed and considered for synthesis into textual or figurative reporting. Special attention will be given to leadership aspects of church health and to multiethnic factors.
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Ethnographic Fieldwork: One-on-One Interview
Instrument: An informal one-on-one interview will be conducted. Population:
Individuals who are active and involved at FCF will be interviewed. Procedure:
The researcher will conduct the interview with each member, one-on-one. Questions and responses will be recorded and later reviewed.
Outcome:
Reviewed data will be analyzed and considered for synthesis into textual or figurative reporting. Special attention will be given toward descriptive aspects of church health and multiethnic factors.
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Ethnographic Fieldwork: One-on-One Staff Interviewing Guide Prayer Instructions
• Written Matter Explanation o Must be completed before the sit-down portion of the interview
process o Informed Consent Form
• Indicates type of Interview (one-on-one) • Offers benefits of participating in the study • Notes that participation is voluntary • Gives research contact info
o Right to Privacy Statement/Permission Statement • Part One: Right to Privacy Statement
• States the researcher’s intent to respect participant
• Specifies that participant’s performance will be kept confidential
o Without a signed permission statement o May be presented using a pseudonym to
assure anonymity • Part Two: Permission Statement—Grants the
researcher permission to use participant’s name or likeness when describing the interview
o Protection from Harm Statement—Outlines the minimal level of risk involved with participation
• Staff Interview o Two Sections
• Personal Information = “getting to know you” • FCF Information = “getting to know FCF through your
point of view” o Section One: Personal Info—Completed prior to the sit-down
portion of the interview (or may be completed afterward) • Biographical • Professional • Staff Role
o Section Two: FCF Info • Completed during the sit-down portion of the interview
process • Responses should come from the personal perspective
of the participant (not what you want others to hear, rather your own point of view)
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• Categories • General data • Statistical data • Multiethnicity of FCF • Church health of FCF • Multiethnic church health of FCF • The homogeneous unit principle • Other comments
Photo Op Sit-Down Interview
• Record Interview • Take Notes • Encourage Participant • Watch the Clock
Ask for the Option of an Additional Interview, If Needed Thanks Prayer
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Ethnographic Fieldwork: One-on-One Staff Interview
Introduction • Two sections
o Personal Information—getting to know you o FCF Information—getting to know FCF through your point of
view
Personal Information • Biographical
o Name o Address o Email address o Phone o DOB o Place of birth o Family
Marital status Names/ages of family members
o Education Institution(s) Degree(s) Future education
• Professional o Aspirations o Employment history
First job Recent positions
• Staff role o Date of FCF employment o Title o Responsibilities o Goals o Desired longevity at FCF
FCF Information
• General data o How would you describe FCF? o What are the strengths of FCF?
• How are these strengths being used? • How could they be used more effectively?
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o What are the weaknesses of FCF? • Do these weaknesses directly affect (or fail to affect)
ministry at FCF? • Can they be overcome? How?
o How long has FCF existed? o What is the mission of FCF? o What is the vision of FCF? o What are the core values of FCF? o What are the strategic initiatives of FCF? o Which ministries does FCF offer? Programs?—Which
ministries and programs most impress you? o What are some of the goals of FCF?—What are some of the
goals of your area of ministry? • Statistics of FCF
o How many members does FCF have? o How many people attend worship on an average Sunday?
• How many members attend on an average Sunday? • How many persons are involved in leadership on
Sundays? o How many are involved in covenant groups?
• Members? • Non-members? • Locations? • Times?
o How much has FCF grown in the last 10 years? • 5 years? • 2 years? • 1 year? • 6 months?
o How much has your ministry area (if measurable) grown in the last 10 years?
• 5 years? • 2 years? • 1 year? • 6 months?
o If you could be a prophet, what do you believe the growth potential and pattern of FCF will look like over the next 6 months?
• 1 year? • 2 years? • 5 years? • 10 years? • 20 years?
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• Multiethnicity of FCF o Would you consider FCF to be a multiethnic congregation? o What number of ethnic groups is represented at FCF?
• Which ones? • Which is largest? • Second largest? • Third largest? • Fourth largest?
o Is FCF intentional at being a multiethnic congregation? • What does FCF do to attract a diverse representation of
people? • Is FCF effective in this way? How or how not?
o What is the geographic target area of FCF? o Does FCF reflect the demographics of its neighborhood/target
area? o Do the various ethnic groups blend well together?
• In worship? • In small groups? • In ministries and programs? • Away from the FCF campus?
• Church health of FCF o How would you describe the overall church health of FCF? o From your perspective, explain how well FCF is doing in the
following areas: • Evangelism • Worship • Leadership • Loving relationships • Structure • Disciple-making • Mobilized laity • Spirituality • Vision or mission • Small groups
• Multiethnic church health o Do you think that a high quality of church health is easier to
maintain in an ethnically homogeneous congregation or in a multiethnic congregation?
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o On a scale of 1 to 10 (1 = easy, 10 = difficult), indicate the ease or difficulty in maintaining a high degree of quality in each of the following areas:
• Evangelism • Worship • Leadership • Loving relationships • Structure • Disciple-making • Mobilized laity • Spirituality • Vision or mission • Small groups
• The homogeneous unit principle o Description of the HUP—The theory that people can respond
and a church can be started best in a context of one ethnic identity where the people share a common worldview and social structure, including decision-making patterns and personal relationships
o What is your opinion of the HUP? o Is FCF an exception to the HUP? o Could homogeneity be found in an area other than ethnicity?
At FCF? [Note: One-on-One Leadership and One-on-One Membership interviews contained appropriate personal information items, while interview items remained identical to One-on-One Staff interviews.—JBB]
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APPENDIX H
FOCUSED GROUP DISCUSSION STRATEGY
Ethnographic Fieldwork: Focused Group Discussion Notes Focused Group Discussions
• Multiethnic Congregations • Homogeneous Unit Principle • Multiethnic Church Health • Race and Reconciliation
Notes • We’ll need a firm commitment from six to eight participants for
each focused group discussion. o Participants should have knowledge and interest in the
focused group discussion in which they take part. o Participants may be involved in one or more focused group
discussions. o Each participant will receive a small token of appreciation
for his or her involvement. • We will need a room with table space to facilitate the focused
group discussions.
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Ethnographic Fieldwork: Focused Group Study—“Are Multiethnic Congregations Biblical?” Dialogue
Instrument:
The question, “Are multiethnic congregations biblical?” will be used to open the focused group discussion.
Population:
A group of six to eight leaders and/or teachers from FCF will take part during the informal dialogue session.
Procedure:
The researcher will facilitate discussion on the topic of the biblical basis for MECs. Audio and visual recording will take place during the discussion, in addition to scribed notes by the researcher.
Outcome:
Comments and viewpoints will be reviewed and may be presented in the ethnographic report. The data gathered from this exercise will offer an understanding of the biblical foundation that accompanies and reinforces the MEC at FCF.
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Ethnographic Fieldwork: Focused Group Study— Homogeneous Unit Principle Dialogue
Instrument:
A discussion starter around the HUP will be used to initiate an informal focused group dialogue.
Population:
A group of six to eight leaders and/or members familiar with the HUP will take part in the dialogue.
Procedure:
The researcher will facilitate discussion around the HUP. Audio and visual recording will take place during the discussion, in addition to scribed notes by the researcher.
Outcome:
Comments and viewpoints will be reviewed and may be presented in the ethnographic report. The data gathered from this exercise will offer an understanding of the position FCF may take regarding the HUP.
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Ethnographic Fieldwork: Focused Group Study— Race and Reconciliation Dialogue
Instrument:
Iris Films’s documentary “Skin Deep” will be used as a discussion starter for a focused group study.
Population:
A group of six to eight leaders and/or members from FCF will take part during the informal dialogue session.
Procedure:
The researcher will facilitate the viewing of the documentary and the discussion that follows. Audio and visual recording will take place during the discussion, in addition to scribed notes by the researcher.
Outcome:
Comments and viewpoints will be reviewed and may be presented in the ethnographic report. The data gathered from this exercise will offer an understanding of the philosophy of racial reconciliation found within the congregation at FCF.
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Ethnographic Fieldwork: Focused Group Study— Multiethnic Church Health Issues Dialogue
Instrument:
A focused group interview will be conducted designed around multiethnic church health issues.
Population:
Two separate focused groups of five to seven active and involved members of FCF, representing a cross-section of the congregation, will be interviewed.
Procedure:
The researcher will facilitate discussion using seven informed focused group questions developed in a research paper, “Multiethnic Church Issues: A Synthesis of Multiethnic and Church Health Issues, with Development of Informed Focus Group Questions.” An audio recording will be made and notes will be taken of the responses and discussion around the questions.
Outcome:
Data gathered from reviewing the audio recording and notes will be analyzed, noticing similarities, differences, and uniquenesses found in the responses and discussion. The analyzed data will offer more specific information about the church health of FCF and will be presented in the ethnographic report.
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APPENDIX I
CHURCH HEALTH SURVEY STRATEGY
Church Health Surveys Procedure Church Health Surveys
• Millwood’s Vital Signs: Church Check-Up o Sunday, June 12, 10:30 A.M. and 12:30 P.M., FCF o Thirty-five individuals needed o Instructions will be given at 12:30 P.M. o Pizza and soda will be served at 12:45 P.M. o The survey will begin at 12:45 P.M. o Normally, the survey takes about thirty to forty-five minutes
to complete • Rainer’s Church Health Survey
o Sunday, July 17, 10:30 A.M. and 12:30 P.M., FCF o Similar format to Vital Signs survey
• Schwarz’s Natural Church Development Survey o Sunday, July 31, 10:30 A.M. and 12:30 P.M., FCF o Similar format to previous surveys
• Notes o Participants should be active and involved members of
FCF who know about the congregation and its ministries o Room requirements
Table space for thirty-five to forty individuals, with table or desk available for the researcher/facilitator
Chalk or dry erase board would be nice, if available Space in room, or in adjacent room, to serve pizza
and soda Large trash can or two
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To: FCF Covenant Group Leaders Fr: John Brittain, FCF Research Guy Re: Church Health Survey Opportunity Date: May 31, 2005 Dear Covenant Group Leader, Greetings. My research with FCF has gone well over the last few months (see “Introductory Letter” attachment). Next, I must conduct three large group surveys which will not only bring the research close to its conclusion, but will inform your church’s leadership about the existing church health of FCF. To do this, I need your assistance. Pastor Stan and I spoke about the possibility of each Covenant Group being involved in the survey process, by coming as a group on a Sunday to complete a brief survey. The church health surveys will be offered at the following times, designed to fit the schedule of both first and second service attenders. Millwood Survey Sunday, June 12 at 10:30 A.M. in the Parlor (Coffee/Donuts) Sunday, June 12 at 12:30 P.M. in the Parlor (Pizza/Soda) Rainer Survey Sunday, July 17 at 10:30 A.M. in the Parlor (Coffee/Donuts) Sunday, July 17 at 12:30 P.M. in the Parlor (Pizza/Soda) Schwarz Survey Sunday, July 31 at 10:30 A.M. in the Parlor (Coffee/Donuts) Sunday, July 31 at 12:30 P.M. in the Parlor (Pizza/Soda) Members and attenders at FCF are welcome to take part. A person is allowed to participate in any one or all three of the surveys. Ages twelve and up are invited to be involved. Coffee and donuts will be served at the 10:30 A.M. setting, while pizza and soda will be offered during the 12:30 P.M. setting. As a facilitator/co-facilitator, would you please make copies of this letter to give to your covenant group members, and ask your group to participate together as a group? Please do so, and be a part of something that will help tell the story of FCF and encourage continued church health and growth as a body of believers.
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Please indicate your interest in taking part by contacting Kari or Jeanette at the church office, 410.323.0202 or [email protected]. Thank you for your time and willingness. Blessings, Rev. John B. Brittain PS—Because June 12 is so near, I would encourage your involvement on that date especially. JBB
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Ethnographic Fieldwork: Millwood’s Vital Signs Group Survey
Instrument:
Millwood’s Vital Signs of a Healthy Church: Church Check-Up, a 120-item Likert scale survey, will be used.
Population:
For statistical reliability, between thirty and thirty-five active and involved members of FCF will be surveyed.
Procedure:
The researcher will facilitate the survey and collect the data. No audio or visual recording will take place during the survey.
Outcome:
Data from the survey will be reviewed and analyzed. This data and two other subsequent data sets, Schwarz’s NCD survey and Rainer’s Church Health Survey, will be presented in the ethnographic report. The generalized data will offer a wider indicator of the church health of FCF.
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Ethnographic Fieldwork: Rainer’s Church Health Group Survey
Instrument:
Rainer’s Church Health Survey, a 160-item Likert scale survey, will be used.
Population:
For statistical reliability, between thirty and thirty-five active and involved members of FCF will be surveyed.
Procedure:
The researcher will facilitate the survey and collect the data. No audio or visual recording will take place during the survey.
Outcome:
Data from the survey will be reviewed and analyzed. This data, along with data sets from Millwood’s Vital Signs testing instrument, and Schwarz’s NCD survey will be presented in the ethnographic report. The generalized data will offer a wider indicator of the church health of FCF.
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Ethnographic Fieldwork: Schwarz’s NCD Group Survey
Instrument:
Schwarz’ Natural Church Development Survey, designed to assess a church’s eight quality characteristics, will be used.
Population:
For statistical reliability, between thirty and thirty-five active and involved members of FCF will be surveyed.
Procedure:
The researcher will facilitate the survey and collect the data. No audio or visual recording will take place during the survey.
Outcome:
Data from the survey will be reviewed and analyzed. This data and two other data sets, Millwood’s Vital Signs group survey and Rainer’s Church Health group survey, will be presented in the ethnographic report. The generalized data will offer a wider indicator of the church health of FCF.
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APPENDIX J
PICTURES OF FCF
Pictures of FCF
Pastors Craig Garriott and Stan Long
Sunday Morning Outside the Church Building
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Classical Choir
Gospel Choir
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Worship in the Sanctuary
Youth Ministry 250
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VITA
John Byden Brittain
PERSONAL Born: 17 December 1959, Jackson, Michigan Parents: Gerald L. and Jean C. (Rabe) Brittain
Married: Kelly Jo Clark, 10 November 1980, Festus, Missouri
Children: Caleb Jordan, b. 20 December 2003; Micah Nathaniel, b. 24 January 2007
EDUCATIONAL
Public School, Jackson, Michigan, and Michigan Center, Michigan, 1966-77
A.A., Jackson Community College, 1982 B.G.S., New Orleans Baptist Theological Seminary,
1997 M.A.C.E., New Orleans Baptist Theological Seminary,
1999 MINISTERIAL
License, Jackson Central Wesleyan Church, Jackson, Michigan, 1978
Ordination, Northside Baptist Church, Slidell, Louisiana, 2001
Counselor and Staff Member, Youth Haven Ranch, Rives Junction, Michigan, 1977-81
Lay Minister, Lakeview Wesleyan Church, Marion, Indiana, 1983-87
Missionary Trainer, Audio-Visual Department of the Wesleyan World Headquarters, Marion, Indiana, 1983-87
Minister of Youth and Education, First United Methodist Church of Festus-Crystal City, Festus, Missouri, 1987-90
Minister of Youth and Young Adults, Colonial Baptist Church, Randallstown, Maryland, 1992-95
Youth Minister, Korean Agape Baptist Mission, Gretna, Louisiana, 1996-98
Interim Pastor, Creedmoor Presbyterian Church, Toca, Louisiana, 1997-98
Missions Coordinator, Youth On Mission, Rocky Mount, North Carolina, 1999-2001
Worship Leader, Northside Baptist Church, Slidell, Louisiana, 1999-2001
Director of Missions, Arundel Baptist Association, Millersville, Maryland, 2002-present
Missionary of the North American Mission Board, Alpharetta, Georgia, 2003-present
PROFESSIONAL
Assistant to Dr. Randy C. Millwood, Director of the Institute for Church Health and Professor, New Orleans Baptist Theological Seminary, New Orleans, Louisiana, 1998-2001
Contract Instructor in the Department of Christian Education Ministries, New Orleans Baptist Theological Seminary, New Orleans, Louisiana, 2000
Faculty Member, Brister Bible College and Theological Seminary, New Orleans, Louisiana, 2001-02
PROFESSIONAL ORGANIZATIONS Evangelical Theological Society, 1999-present
Southern Baptist Conference of Associational Directors of Missions, 2002-present
Associations In Mega-Cities, 2002-present Christian Educators Association International,
2006-present Network of Baptist Associations, 2006-present
