Step into The Village Church for Sunday evening vespers and make yourself at home.
The front entrance leads into a kitchen where dinner is already cooking β Hawaiian food on an evening in early May. Kids dart around in the backyard. Early arrivals lounge on couches in the sanctuary, waiting for the service to start.
There are no designated greeters, no churchgoers in their Sunday best.
About 80 adults and 50 kids call this community home, not just on Sundays but throughout the week. Many live within a few miles of the church and scribble their names on a detailed sign-up sheet, volunteering to cook, watch kids or clean bathrooms.
βOur community is very flat,β says Eric Cepin, one of the churchβs two co-pastors. βAlmost everybody in our church has a key to the building, which is kind of unheard of. They come in and clean and cook, and at some level feel, like the building is their home, too.β
In some form, The Village Church has existed since 2001, but moved into its current building at 1926 N. Cloverland Ave., about seven years ago, transitioning from a focus on college students and young adults to young families.
Beyond the hodgepodge of sofas and chairs in the sanctuary and the shared dinners following Sunday services, The Village differs from many other churches in its identification on its website as a βneo-monastic mega house church.β
Thatβs a fancy way of saying The Village doesnβt just talk about the values of the Bible, but is serious about living them β even when itβs messy.
βGod is not saying there arenβt going to be hard things in the world and everything is going to be great, but he is saying, βIβm with you. Iβm Emmanuel,ββ says Julie Brunson, one of the founding members. βGetting back to the monastic sense of things, itβs not that everything is going to be great, itβs that weβre going to be together.β
New monasticism
The Village emphasized hospitality and community long before adopting the label βneo-monastic.β
βSt. Patrick had his monasteries inside the townships and invited people in,β Cepin said, referring to a book he and co-pastor Rod Hugen drew inspiration from β βThe Celtic Way of Evangelism: How Christianity Can Reach the West ... Againβ by George G. Hunter III.
New monasticism is a movement within American Christianity that has roots in the 1930s, says Jonathan Wilson-Hartgrove, a leader in new monasticism and a 2003 founder of the Rutba House community in Durham, North Carolina.
The movement experienced a resurgence in the early 2000s βout of the sense that the established institutional churches in the culture became considerably compromised by their alliance with the powers that be, be that business or political or whatever,β he says.
Around 2010, about 100 communities identified with new monasticism, Wilson-Hartgrove adds.
That identification can vary in meaning. The Village, for example, doesnβt share daily meals or economic resources in a formal sense. It also differs theologically from communities that associate themselves with the emerging church movement.
The Village calls itself orthodox, and bases doctrine around the Apostlesβ Creed and βvalues what Jesus is valuing,β including truth, authenticity and creativity, Cepin, 43, says.
Although Hugen, 63, and Cepin are ordained ministers through the Christian Reformed Church, The Village affiliates with no particular denomination and falls somewhere between evangelical and mainline Protestant traditions.
βI see a trend of post-denominationalism in these communities,β Wilson-Hartgrove said by phone from North Carolina. βPeople are more concerned with how faith calls them to live than with the particular tradition they grew up in.β
everyone who attends
has something to offer
The kids at The Village squirm free during the opening and closing parts of the Sunday vespers service. A group dances in a back corner to live music, while others shake small maracas out of time.
Here, Adrienne Crawford, 33, feels comfortable with her three children, ages 7, 6 and 4.
Her oldest has Down syndrome and hasnβt always been well-received in other churches.
She isnβt the only one who feels this way. Ryan McCulley also has two children with special needs. More than acceptance, McCulley, 42, and his wife feel as though their 9-year-old daughter and 7-year-old son are treated like they have something to offer fellow churchgoers.
βWe started the church, but really worked on empowering other people,β Brunson says. βBecause itβs an organic model rather than organizational model, as people come in, that changes things about the church.β
Throughout the month, members might attend Pilgrim Groups (like Bible studies) and then monthly Monastic Communities, which focus more on community service.
βWe have an autistic man on our leadership, and he has preached several times,β Cepin says. βIn the middle of one sermon, he completely had a meltdown.β
Brunson, 49, continues.
βHe said, βIβm having a panic attack. Iβm going to sit down,ββ she says. βAnd everybody was just like, βOK,β and brought him a chair and a glass of water, and pretty soon he got up and went on.β
no secrets kept
Because The Village βoffers relationship that is long-suffering and is willing to be in-depth with peopleβ who are struggling, financial stability can be challenging, Cepin says. Many in the church come from difficult backgrounds.
βThis year, after 15 years, is the first year weβll be fully self-sustaining as a community, meaning we can pay reasonable salaries to our pastors and the mortgage on our building,β he says.
Beyond financial struggles, dealing with messy lives makes transparency essential. For example, Hugen says the church has encountered registered sex offenders wanting to join.
βSo what do you do with them?β he says. βIf you say, βIβm not on the listβ and hide, then weβre going to confront you and not let it go. But if youβre here and repentant and sorrowful and honest, then we can talk about itβ and get parents involved, perhaps restricting Sunday attendance or building access.
And people have been asked to leave.
βThereβs no secret-keeping, because itβs not one-on-one; itβs collective,β says John Cepin, Ericβs father and a marriage and family therapist of more than 30 years. John and wife, Patti, have attended The Village for several years.
Eric Cepin estimates that just about everybody at the church volunteers, which means just about everybody has been background-checked.
βYou donβt get to hide here,β Hugen says.
support extended
When Cepin stands up to preach on the Apostlesβ Creed in early May, heβs wearing a plaid shirt, ripped jeans and Nikes.
Every now and then, someone rises from a sofa, wandering out of the sanctuary to return with a mug of coffee or glass of water.
The casual atmosphere attracted Kristina Henry, who first discovered the The Village while church shopping for her cousin. Already a Christian, Henry had cut ties with church, mad after her brotherβs suicide, and was using drugs.
βI came to The Village bringing someone else, angry with God, not intending to stay, just trying to get her comfortable,β Henry, 33, says. βShe ended up not sticking with it, and I did, for some reason.β
A year and a half later, Henry, who has multiple sclerosis, says she has stopped using drugs and is making progress toward healing from a traumatic childhood.
Church members have picked her up from the hospital late at night after an MS flare-up and cared for her in the midst of guilt following a drug-use relapse.
βI had nothing at all, but now that I have something to look forward to, these people might love me and I might have a community. Now I have a reason not to do this,β Henry says. βIf I have a problem, I call somebody.β
All are In process
Usually, Sunday evening vespers end with a bellowing of βHappy Birthdayβ β provided the honorees brings treats to share.
The Village is liturgical with its commitment to certain rites β the singing of βHappy Birthday,β for example β yet casual in its style.
βThe Village is traditional and liturgical in terms of following the Apostlesβ Creed and having their own church rhythms, but in a way thatβs really open and inviting to creativity and open for discussion,β says Corey Gilchrist, a 29-year-old member of the leadership team and musician in one of the churchβs bands.
Most of its music is written in-house, based on biblical scriptures. Art made by members hangs on the walls.
βFrom the cooking to preaching to music, we are unhindered by quality control,β Cepin says. βWe really want people to have the opportunity to express themselves. Sometimes the music is not that great. Sometimes the preaching is not that great. Sometimes the food is not that great. But there is this understanding that we are all in process.β