📈 Ukuaji wa Kanisa — Sehemu ya 5: Mabadiliko na Vizazi📈 Church Growth — Unit 5: Change and the Generations

Kifungu cha Kwanza: Ukuaji wa Kanisa na MabadilikoPart One: Church Growth and Change

Je, unaweza kuwazia washiriki wa kanisa wakipinga mwaliko unaotolewa mwishoni mwa mahubiri ya kiinjilisti? Walifanya hivyo, mwaka 1825. Wala si washiriki peke yao waliopinga — wahudumu wengi nao walipinga. Mwinjilisti mpya alikuwa amejitokeza katika uwanja wa Marekani, naye alikuwa akiwafikia makutano kwa kile ambacho wakosoaji wake walikiita kwa uchungu "Mbinu Mpya" ("New Measures"). Miongoni mwa ubunifu huo usiovumilika kulikuwa na mambo kama kuwaombea watu kwa majina yao, kutoa mwaliko baada ya mahubiri, kuipeleka Injili majumbani kwa kuwatembelea watu mmoja mmoja, kuwaruhusu wanawake kuomba na kutoa ushuhuda, kufanya ibada siku nyingine nje ya saa za kawaida za ibada, na kuhubiri kwa namna rahisi isiyo rasmi — na juu ya yote hayo, wazo jipya la aibu la kufanya "ibada za uamsho." Mtu huyo alionekana kuwa mwenye msimamo mkali na mletaji wa fujo. Na mbinu zake "potofu" ziliwaleta maelfu kwa Kristo. Shikilia picha hiyo akilini mwako, kwa sababu inakuambia ukweli wote kuhusu mabadiliko kwa mara moja: mabadiliko karibu kila mara yanatisha, lakini matokeo yake yanaweza kuwa makubwa mno. Jambo ambalo kanisa lilipinga kama chukizo katika kizazi kimoja, hulitetea kama mapokeo matakatifu katika kizazi kinachofuata.Can you imagine the members of a church protesting an invitation at the close of an evangelistic sermon? They did, in 1825. And it was not only the members who objected — many of the ministers did too. A new evangelist had come onto the American scene, and he was reaching multitudes by what his critics sourly called “New Measures.” Among these intolerable innovations were such things as praying for people by name, giving an invitation after the sermon, carrying the gospel into homes by personal visitation, allowing women to pray and testify, holding services on days other than the usual hours of worship, and preaching in a plain, informal manner — all of it crowned by the scandalous new notion of holding “revival services.” The man was seen as a radical and a troublemaker. And his “wrong” methods brought thousands to Christ. Hold that picture in your mind, because it tells you the whole truth about change in one stroke: change is nearly always threatening, and its results can nonetheless be tremendous. The thing the church fought as an outrage in one generation it defends as sacred tradition in the next.

Sasa inua macho yako kwenye mfano ulio juu kuliko yote. Katika juma la mwisho la maisha yake, Bwana wetu alisimama pamoja na wanafunzi wake nao walilistaajabia Hekalu — mawe yake makubwa, dhahabu yake, nyua zake, taratibu zake za kale na kalenda yake isiyokatika. Kwao hii ilikuwa nyumba ya Mungu; hivi ndivyo Mungu alivyofanya kazi yake; huo ndio uliokuwa mfumo pekee wa fikra waliowahi kuujua, wala hawakuweza kuona zaidi yake. Lakini Yesu alikuwa akitazama kwa macho tofauti. Aliona ulimwengu mpya ukija pamoja na miundo mipya, naye akasema jambo lisilowazika: halitasalia jiwe juu ya jiwe (Luka 21:6; Mathayo 24:2). Kila kitu walichokithamini kilikuwa karibu kutikiswa. Alikuwa amekwisha kuwaambia, "Tazama, mmeachiwa nyumba yenu" (Luka 13:35). Muundo walioutumainia haukuwa imani yenyewe; ulikuwa chombo, na chombo hicho kilikuwa karibu kuvunjwa ili divai imiminwe katika viriba vipya.Now lift your eyes to the highest example of all. In the last week of His life, our Lord stood with His disciples and they marveled at the Temple — its great stones, its gold, its courts, its ancient ritual and unbroken calendar. To them this was the house of God; this was how God did His work; it was the only paradigm they had ever known, and they could not see past it. But Jesus was looking through different eyes. He saw a new world coming and new forms with it, and He said the unthinkable: not one stone would be left upon another (Luke 21:6; Matthew 24:2). Everything they held dear was about to be shaken. He had already told them, “Behold, your house is left to you desolate” (Luke 13:35). The form they trusted was not the faith; it was a vessel, and the vessel was about to be broken so the wine could be poured into new skins.

Historia husonga kwa misukosuko ya namna hiyo. Huja nyakati za mabadiliko makubwa, ya vurugu, yanayoenea katika ustaarabu mzima — tuyaite C-Change (Mabadiliko ya Kistaarabu) — ambapo, katika kipindi cha miongo michache, ulimwengu wote huundwa upya, hata katika miaka hamsini unakuwa mahali tofauti. Kulikuwa na msukosuko wa namna hiyo karibu na wakati wa Columbus: mashine ya uchapishaji, Matengenezo ya Kanisa, kugunduliwa kwa Ulimwengu Mpya, na ghafla hakuna mtu aliyeuona ulimwengu kwa namna ileile tena. Kulikuwa na mwingine katikati ya karne ya kumi na tisa, pamoja na kuinuka kwa taifa la kisasa la viwanda. Na wa tatu ulianza miaka ya 1970, katika maisha yetu wenyewe — ulioenea kiasi kwamba wajukuu wetu hawataweza hata kuwazia maisha kama tunavyoishi sasa.History moves in such convulsions. There come seasons of great, chaotic, civilization-wide change — call it a C-Change — when, over the span of a few decades, the whole world is remade, so that within fifty years it has become a different place. There was such an upheaval around the time of Columbus: the printing press, the Reformation, the discovery of a New World, and suddenly no one saw the world the same way again. There was another in the middle of the nineteenth century, with the rise of the modern industrial nation. And a third began in the 1970s, in our own lifetime — so sweeping that our grandchildren will scarcely be able to imagine life as we now live it.

Katika C-Change, kila taasisi lazima ibadilike kwa kina au ife. Biashara iliyahisi kwanza, kwa sababu biashara huendeshwa na faida na hasara na haiwezi kujifanya kwamba ulimwengu haujasonga. Elimu imeanza kuyahisi. Serikali zimeangushwa nayo. Sekta iliyokuwa ya mwisho kabisa kuyakabili ni ile ya mashirika yasiyo ya kibiashara — na kanisa kuliko yote. Kwa nini? Kwa sababu mara nyingi hatuko wazi kuhusu alama za "mafanikio" yetu ni zipi hasa. Kwa maneno ya wazi, makanisa mengi yalipaswa kuwa yamefunga milango yake miongo kadhaa iliyopita, lakini yanaendelea, yakihuishwa na matoleo ya watu wema ambao hawajawahi hata mara moja kuuliza kama kanisa linatimiza utume wake kweli. Bajeti inayotimizwa na jengo linalotunzwa vinaweza kuficha utume ulioachwa zamani.In a C-Change, every institution must change radically or die. Business felt it first, because business is driven by the bottom line and cannot pretend the world has not moved. Education has begun to feel it. Governments have been toppled by it. The one sector slowest to face it has been the non-profit — and the church most of all. Why? Because we are not always clear about what the marks of our “success” even are. Plainly put, many a church should have closed its doors decades ago, yet it continues on, kept alive by the gifts of kindly people who have never once asked whether the church is actually fulfilling its mission. A budget met and a building maintained can disguise a mission long since abandoned.

Dawa yake ni swali gumu linaloleta uwazi, aina ya swali ambalo ulimwengu wa biashara ulijifunza kuuliza ulipolazimika kujiunda upya: kama tungekuwa tunaanzisha kanisa hili kutoka sifuri leo, jambo la kwanza tungefanya ni lipi? Ni jambo gani lililo muhimu zaidi tunalopaswa kufanya sasa hivi? Swali hilo huondoa taratibu zilizojilimbikiza — jinsi ambavyo tumekuwa tukifanya siku zote — na hutusukuma kurudi kwenye mchakato, kwenye utume wenyewe. Sehemu kubwa ya kinachojaza kalenda ya kanisa ni taratibu. Ni kidogo tu ndicho utume. Swali la kuunda upya hutulazimisha kutofautisha kati ya hayo mawili.The cure is a hard and clarifying question, the kind the business world learned to ask when it had to reinvent itself: if we were starting this church from nothing today, what is the first thing we would do? What is the most important thing we should be doing right now? That question strips away the accumulated procedures — the way we have always done it — and drives us back to the process, to the mission itself. Most of what fills a church calendar is procedure. Only a little of it is mission. The re-engineering question forces us to tell the difference.

Lakini hapa neno la huruma na hekima linahitajika, la sivyo bidii itasababisha madhara halisi. Watu wanaweza kustahimili kiasi fulani tu cha mabadiliko kwa wakati mmoja. Utafiti uko wazi na uzoefu wa kila mchungaji unathibitisha: mabadiliko makubwa matatu hadi matano ndiyo yote ambayo mtu anaweza kuyapokea kwa wakati mmoja. Ukisukuma zaidi ya hapo, watu hawapingi tu — wanavurugika, wanajifunga, wanashikilia msimamo wao kwa nguvu. Kiongozi anayerudi kutoka kongamano akiwa amewaka moto na kujaribu kubadilisha mambo kumi kabla ya majira ya kuchipua hatalibadilisha kanisa lake; atalivunja. Hekima haiko katika idadi ya mabadiliko unayoona yanahitajika — iko katika kuyatawanya kwa muda, ili watu wako waweze kukufuata jangwani badala ya kutawanyika humo.But here a word of mercy and wisdom is needed, or zeal will do real damage. People can only bear so much change at once. The research is clear and the experience of every pastor confirms it: about three to five significant changes are all a person can absorb at one time. Press past that, and people do not merely resist — they go on tilt, they shut down, they dig in. The leader who returns from a conference on fire and tries to change ten things by spring will not transform his church; he will fracture it. Wisdom is not in the number of changes you can see are needed — it is in spreading them out over time, so that your people can follow you through the wilderness instead of being scattered in it.

Tulipo Sasa (2026)Where We Are Now (2026)

Msukosuko mkubwa wa tatu, ule ulioanza kimya kimya miaka ya 1970, sasa umelifikia kanisa kwa ukamilifu. Intaneti, kisha simu janja katika kila mfuko, viliunda upya jinsi kizazi kizima kinavyokusanyika, kinavyojifunza na kinavyoamini — na kisha, katika majira ya kuchipua ya mwaka 2020, msukosuko wote ulibanwa katika muda wa majuma machache. Milango ya makanisa ilifungwa kwa amri, na mara moja kila kusanyiko nchini likawa matangazo ya mbali (kwa redio, runinga au intaneti). Kamwe hakujawahi kuwa na uundaji upya wenye nguvu zaidi uliolazimishwa juu ya kanisa katika muda mfupi kiasi hicho.The third great upheaval, the one that began quietly in the 1970s, has now broken over the church in full. The internet, then the smartphone in every pocket, remade how an entire generation gathers, learns, and believes — and then, in the spring of 2020, the whole convulsion was compressed into a matter of weeks. The doors of the churches were shut by order, and overnight every congregation in the land became a broadcast. There has never been a more violent re-engineering forced on the church in so short a time.

Na ulimwuliza kila mtu swali la kuunda upya kwa wakati mmoja. Likiwa limenyang'anywa jengo, programu, na mitambo iliyozoeleka ya Jumapili, kanisa lililazimika kuuliza ni nini hasa kilicho cha msingi — na likagundua, kwa mshangao wake mwenyewe, kwamba halikuwahi kuwa jengo hata kidogo. Baadhi ya makanisa hayakurudisha kamwe umati wao wa zamani. Lakini mengi yaligundua upya mambo yaleyale ambayo sehemu hii inayahusu: kwamba miundo ni ya muda, kwamba utume si mitambo, na kwamba watu wa Mungu wanaweza kuabudu na kushuhudia popote walipo wawili au watatu waliokusanyika kwa jina lake.And it asked the re-engineering question of everyone at once. Stripped of the building, the program, and the familiar Sunday machinery, the church was made to ask what was actually essential — and discovered, to its own surprise, that it had never been the building at all. Some churches never recovered their old crowds. But many rediscovered the very things this unit is about: that forms are provisional, that the mission is not the machinery, and that the people of God can worship and witness wherever two or three are gathered in His name.

Hekima ya zamani kuhusu kikomo cha mabadiliko ilijithibitisha katika miaka hiyo hiyo. Makusanyiko yaliyojaribu kubadilisha kila kitu kwa mara moja yaliwachosha watu wao, na uchovu mzito umelitia kanisa alama tangu wakati huo. Viongozi waliostahimili ni wale waliojua kwamba hata kipindi cha msukosuko wa lazima lazima kiende kwa kasi ya kiasi — mabadiliko matatu hadi matano kwa wakati mmoja — na waliowalinda watu wao katikati yake badala ya kuwasukuma. Na neno lililo la kina kuliko yote linabaki lile ambalo Yesu alilinena katika mlima wa Hekalu: miundo tunayoing'ang'ania si imani yenyewe. Katika kizazi kimoja tumeuona mfumo wa matawi (franchise) ukianguka na mfumo wa kuwavutia watafutaji (seeker) ukifikia kilele na kupungua; tutaiona miundo ya sasa nayo ikizeeka kwa zamu yake. Mawe yalibomoka sawasawa na alivyosema, na Injili ikaenea kwa nguvu kuliko hapo awali, kwa maana uhai haukuwahi kuwa ndani ya jengo. Kubadilisha muundo si kupoteza imani — na katika siku za mabadiliko makubwa, kukataa kubadilika kunaweza kuwa ukosefu mkubwa zaidi wa uaminifu. Kisichobadilika ni Yeye anayelijenga kanisa, na utume aliolipa. Kila kitu kingine ni kiriba.The old wisdom about the limit of change proved itself in those same years. The congregations that tried to change everything at once exhausted their people, and a deep weariness has marked the church ever since. The leaders who endured were the ones who knew that even a season of necessary upheaval must be paced — three to five changes at a time — and who guarded their people through it rather than driving them. And the deepest word of all remains the one Jesus spoke on the Temple mount: the forms we cling to are not the faith. In a single generation we have watched the franchise model fall and the seeker model crest and recede; we will watch the present forms age in their turn. The stones came down exactly as He said, and the gospel went out stronger than before, for the life was never in the building. To change the form is not to lose the faith — and in a day of great change, the refusal to change can be the greater unfaithfulness. What does not change is the One who builds the church, and the mission He gave it. Everything else is a wineskin.

Kifungu cha Pili: Ukuaji wa Kanisa Katika VizaziPart Two: Church Growth Through the Generations

Tazama karatasi za maelezo kuhusu vizazi.See the handouts on the generations.

Kila kusanyiko, likijua au lisijue, ni mkusanyiko wa vizazi — na kila kizazi kiliundwa na ulimwengu tofauti, kinabeba majeraha tofauti, na kinalitegemea kanisa kukidhi hitaji tofauti. Jifunze kuviona, na mengi yanayoonekana kuwa migongano ya haiba tu yatageuka kuwa msuguano wa vizazi vinavyosuguana katika viti vilevile vya kanisa.Every congregation is, whether it knows it or not, a gathering of generations — and each generation was shaped by a different world, carries different wounds, and trusts the church to meet a different need. Learn to see them, and much that looks like mere personality conflict turns out to be the friction of generations rubbing against one another in the same pews.

Fikiria wahusika kama walivyokuwa kozi hii ilipofundishwa mara ya kwanza. Wazee kabisa miongoni mwetu walikuwa wa kizazi cha GI, waliozaliwa katika robo ya kwanza ya karne — wale waliopita katika Mdororo Mkuu wa Uchumi na vita. Baada yao kilikuja kizazi Kimya (Silent), waliozaliwa kati ya vita na katikati ya miaka ya 1940. Kisha wimbi kubwa la Boomers, waliozaliwa katika miaka iliyofuata Vita vya Pili vya Dunia, kizazi kikubwa zaidi na chenye ushawishi mkubwa zaidi ambacho taifa hilo lilikuwa limewahi kuona. Na kikija nyuma yao, wakati huo kikifikia utu uzima, kilikuwa kizazi kilichoitwa kwa majina mbalimbali: Busters, kizazi cha kumi na tatu, au Kizazi X (Generation X).Consider the cast as it stood when this course was first taught. The oldest among us belonged to the GI generation, born in the first quarter of the century — the ones who came through the Depression and the war. After them came the Silent generation, born between the wars and the mid-1940s. Then the great wave of Boomers, born in the years after the Second World War, the largest and most influential generation the nation had seen. And coming up behind them, just then reaching adulthood, was the generation variously called Busters, the thirteenth generation, or Generation X.

Kila kimoja kinaleta wajibu wake na karama yake katika maisha ya kanisa. Kizazi cha wazee kabisa huelekea kukabidhiwa uwakili wa mali za kanisa — kwa silika tunawakabidhi utunzaji wa fedha, kwa maana wao ni waangalifu, waaminifu, na waliothibitika. Boomers walikuja kanisani wakitaka mamlaka juu ya maadili yake; kanisa lenye hekima hujifunza kuitumia shauku yao kuhusu maana na thamani badala ya kupigana nayo. Na kizazi kichanga kilichofuata nyuma yao kilithibitika, kinyume na sifa iliyokuwa nayo, kuwa cha vitendo na chenye kutafuta matokeo: mara walipoweza kuona kile kilichohitaji kufanywa kweli, walikifanya tu.Each carries a distinct role and a distinct gift into the life of a church. The oldest generation tends to be trusted with the church’s material stewardship — we instinctively hand them the care of the finances, for they are careful, faithful, and proven. The Boomers came to the church wanting dominion over its values; a wise church learns to harness that fixation on meaning and worth rather than fight it. And the younger generation behind them proved, contrary to its reputation, to be practical and pragmatic: once they could see what genuinely needed doing, they simply did it.

Sasa hii ndiyo kanuni iliyo chini ya picha zote hizi, nayo ni sehemu isiyozeeka: ufikiaji unaolenga kundi fulani si hila ya kisasa; ndivyo kanisa lilivyokua siku zote. Zamani tuliliita tu kanisa la mtaa. Katikati ya karne iliyopita tulijaribu kupanda kusanyiko karibu katika kila mtaa, nalo lilifanikiwa, kwa sababu maisha ya watu yalikuwa madogo na ya kienyeji — mara chache walisafiri mbali na nyumbani, na kanisa liliwafikia watu walioishi umbali wa mitaa michache kutoka milango yake. Makusanyiko hayo yaliwakusanya watu walioishi katika nyumba zinazofanana, waliopata riziki zinazofanana, na waliokuwa na asili inayofanana. Walikuwa wakilenga muda wote; ila walifanya hivyo bila kukusudia. Mtazamaji wa kawaida angeweza kujua kwa kutazama mara moja ni nani kanisa fulani lingewafikia.Now here is the principle beneath all the portraits, and it is the part that does not age: target outreach is not a modern gimmick; it is how the church has always grown. We simply used to call it the neighborhood church. In the middle of the last century we tried to plant a congregation in nearly every neighborhood, and it worked, because people’s lives were small and local — they rarely traveled far from home, and a church reached the people within a few blocks of its doors. Those congregations gathered people who lived in similar houses, earned similar livings, and shared a similar background. They were targeting all along; they simply did it unintentionally. A casual observer could tell at a glance whom a given church would reach.

Kwa hiyo shauri la kivitendo ni hili. Unaweza kuanza kujibu swali, "Tutamfikia nani?" kwa kuchunguza kwa uaminifu ni nani mmekwisha kuwafikia — angalia miaka mitano iliyopita, na angalia kwa makini zaidi miezi kumi na miwili iliyopita. Hilo litakuambia, kwa ukweli zaidi kuliko tamko lolote la utume, ni nani kanisa lako linawafikia kwa kweli. Hii haimaanishi kwamba kanisa haliwezi kubadilika, au haliwezi kwa makusudi kulifuata kundi ambalo limekuwa likilikosa. Inamaanisha tu kwamba kulenga karibu hakika kunatendeka tayari katika kanisa lako — swali pekee ni kama kunatendeka kwa makusudi.So the practical counsel is this. You can begin to answer the question, “Whom are we going to reach?” by honestly examining whom you have reached — look at the past five years, and look hardest at the past twelve months. That will tell you, more truthfully than any mission statement, whom your church actually reaches. This does not mean a church cannot change, or cannot deliberately go after a group it has been missing. It means only that targeting is almost certainly happening in your church already — the single question is whether it is happening on purpose.

Tulipo Sasa (2026)Where We Are Now (2026)

Somo hili linahitaji kile ambacho hakuna jingine limehitaji: wahusika wapya, kwa maana waigizaji wote wamesogea kiti kimoja mbele katika safu. Kizazi kilichowahi kuandikwa kama wageni vijana — Kizazi X — sasa kiko katika umri wa kati, mara nyingi kikiwa mikono thabiti inayoshikilia makusanyiko kimya kimya. Boomers wamekuwa wazee wa kanisa, nao wamethibitika kuwa washiriki wake waaminifu zaidi katika misukosuko ya miaka ya karibuni. Na vizazi viwili ambavyo toleo la kwanza lingeweza kuviona kwa shida tu sasa vimeingia jukwaani: Millennials, ambao sasa wamekomaa vizuri wakiwa na watoto wao wenyewe, na Kizazi Z (Generation Z), vijana wazima wa wakati huu — huku Kizazi Alpha (Generation Alpha), watoto wao, kikifuata kwa karibu.This material needs what no other has needed: a new cast, for the actors have all moved one seat down the row. The generation once written of as the young newcomers — Generation X — is now in its middle years, often the steady hands quietly holding congregations together. The Boomers have become the church’s elders, and they have proved its most loyal members through the upheavals of recent years. And two generations the first edition could barely see have since walked onto the stage: the Millennials, now well into adulthood with children of their own, and Generation Z, the young adults of this moment — with Generation Alpha, their children, close behind.

Wadogo kabisa ndio ambao kanisa linalokua lazima sasa lijifunze kuwaona waziwazi, nao wanavuruga dhana potofu iliyo rahisi. Wanachorwa kama watu waliojitenga na imani, lakini picha halisi ni ngumu zaidi na yenye matumaini zaidi kuliko hiyo. Si kwamba hawapo bali ni tofauti katika jinsi wanavyokuja. Wamechoshwa na maonyesho na wana shaka na ibada iliyopambwa, ya maandalizi makubwa ya kiufundi; wanachokionea njaa ni uhalisi, kina, na ushirika wa kweli. Wengi sana hawatavutwa kamwe na jukwaa linalong'aa zaidi au skrini kubwa zaidi — lakini wanavutwa kimya kimya kuelekea kilicho juu ya ulimwengu huu, kilicho kitakatifu, kilicho cha kweli, na kilicho kidogo kiasi cha kuwa halisi. Karibu theluthi moja huhudhuria kwa kiasi fulani cha ukawaida, huku karibu idadi hiyo hiyo wasihudhurie kamwe, jambo linalotuambia kwamba shamba hili halijafungwa bali liko wazi kweli na linashindaniwa kweli.The youngest are the ones a growing church must now learn to see clearly, and they confound the easy stereotype. They are caricatured as disengaged from faith, and the picture is more complicated and more hopeful than that. They are not so much absent as different in how they come. They are weary of spectacle and suspicious of the polished, high-production service; what they hunger for is authenticity, depth, and real community. A great many will never be drawn by a brighter stage or a bigger screen — but they are quietly drawn toward the transcendent, the sacred, the honest, and the small enough to be real. About a third attend with some regularity, while nearly as many never attend at all, which tells us the field is not closed but genuinely open and genuinely contested.

Na kanuni ya kulenga — kiini cha kudumu cha somo hili — ni muhimu kuliko wakati wowote, ila shabaha zimesogea na ramani imebadilika. Watu hawaishi tena katika duara ndogo za kienyeji ambazo hapo zamani zililifanya kanisa la mtaa kuwa kitengo cha asili; ujirani umepungua, familia zimetawanyika, na dhana ya zamani kwamba ungewafikia watu walio umbali wa mitaa michache haisimami tena. Kwa hiyo swali la uaminifu ambalo sehemu hii imekuwa ikilisisitiza siku zote ni kali zaidi sasa kuliko hapo awali: angalia ni nani mmewafikia katika miezi kumi na miwili iliyopita. Ikiwa jibu ni watu walio sawasawa na ninyi tu, wazee tu, wale walio kanisani tayari tu, basi kulenga kunatendeka kwa mazoea na kwa starehe — na kizazi kichanga zaidi, pamoja na umati mkubwa wa wasiofikiwa, wanapita mbele ya milango yenu. Lengeni kwa makusudi, la sivyo mtalenga kwa bahati mbaya. Hilo lilikuwa kweli wakati kanisa lilipoufikia mtaa wake bila kukusudia. Ni kweli maradufu sasa, wakati hakuna tena mtaa wa kutufanyia kazi ya kuwafikia watu.And the targeting principle — the durable heart of this material — is more vital than ever, only the targets have moved and the map has changed. People no longer live in the small, local circles that once made the neighborhood church the natural unit; community has thinned, families are scattered, and the old assumption that you would reach the people within a few blocks no longer holds. So the honest question this unit always pressed is sharper now than ever: look at whom you have reached in the past twelve months. If the answer is only people exactly like yourselves, only the aging, only those already churched, then the targeting is happening by default and by comfort — and the youngest generation, and the great company of the unreached, are walking on past your doors. Target on purpose, or you will target by accident. That was true when the church reached its neighborhood unintentionally. It is doubly true now, when there is no neighborhood left to do the reaching for us.

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