Why do churches survive?

From Jenkins’ The Lost History of Christianity:

We can certainly draw lessons form the mistakes churches make that hasten their demise, but other lessons also present themselves. Indeed, rather than asking why churches die, we should rather seek to know how they endure for so long, in seemingly impossible circumstances. The fate of Middle Eastern Christians is particularly impressive in this respect: as late as 1900, after all the coercion and disdain, they still made up some 10 percent of the region’s population. We have much to learn about their adaptability in the face of dominant languages and cultures, their ability to learn the new languages of power, without abandoning their core belief.s Christians around the world have vast accumulated experience about dealing with minority status, and with exclusion from power and influence on a scale vastly greater than that faced by any modern church in the West. (42-43)

Earlier (38), Jenkins mentions the ability of wives to pass on their faith to the children and slaves of men of the dominant religion, and that they were especially able to keep the faith alive because they were not required to make their faith explicit in the public square every day like men might have to. As well, Jenkins explains that:

[t]he key difference making for survival is rather how deep a church planted its roots in a particular community, and how far the religion became part of the air that ordinary people breathed. The Egyptian church succeeded wonderfully in this regard, while the Africans failed to make much impact beyond the towns. While the Egyptians put the Christian faith in the language of the ordinary people, from city dwellers through peasants, the Africans concentrated only on certain categories, certain races. Egyptian Christianity became native; its African counterpart was colonial. This difference became crucial when a faith that was formed in one set of social and political arrangements had to adapt to a new world. When society changed, when cities crumbled, when persecution came, the faith would continue on in one region but not another. (35)

Surely this is instructive for us today: the kind of faith that lasts is the kind of faith that goes deep, that pervades all of life. How might churches direct themselves to make this possible? I think one important component of this is the integration of spiritual disciplines into the regular discipling process of the church, as well as allowing the faith to become truly human: i.e., allowing the faith to influence daily life, including rites of passage, communal celebrations, etc., and everything that makes human life enjoyable.