Church Planting in Africa:
INITIATING CHURCH PLANTING MINISTRIES IN AFRICA
The urgent call to take the gospel to the whole world demands a swift response by today's
church. That response, however, must occur intelligently and prayerfully. We must pay sufficient
attention to the lessons learned by yesterday's church and by others who are trying to accomplish
similar tasks today. The African Missionary Fellowship Strategy Group is convinced that a swift
response demanded by the urgency of the task is slowed by a failure on the part of missionaries
to listen to and learn from the experiences of others. In our desire to be busy in the kingdom, we
easily fall into the trap of "reinventing the wheel," of repeating mistakes or ignoring possibilities
because we have not been open to the market place of missiological ideas. It is our desire to learn
from and share with others. One aspect of this networking is a series of short papers summarizing
responses given by churches and mission agencies who are engaged in work on the continent of
Africa.
As much as we like to think that we are on the cutting edge of missions, the truth is that, with rare
exceptions, we go where someone else has already gone. Still, we go because Christ calls us to
go. We reach people that have not been reached and hope fully, where there is a need, we
present a more biblically faithful and culturally relevant message. Because mission groups'
experience in these lands is varied it seems wise to listen to what each other are saying. We are
free to accept or reject advice, but we do need to hear each other.
Some of the most pressing questions facing new missionaries are, What do we do when we step
off the plane? How do we avoid mistakes which might plague our work for years to come? How do
we lay a sure foundation for which future generations with be grateful?
This report is the result of research conducted during the Fall Semester 1991 at Abilene Christian
University. The research centered around the desire to learn ways which others have found
effective in initiating a work in Africa. A response form was sent to thirty mission agencies who
sent new missionaries to Africa between 1983 and 1990. Of the thirty organizations, nine returned
completed forms. It is hoped that sharing this information will inspire other agencies to contribute
to further requests for sharing information and insights.
The survey requested information concerning six areas of interest to new church planting teams:
level of living, language learning, cultural adaptation, initial teaching and evangelism (audience,
methods, content), identifying leaders, and maturing leaders. With each category, respondents
were asked to describe the method/approach used by their mission, their evaluation of that
approach, their recommendations for future missionaries, and to list supplementary resources.
This report is a summary and evaluation of their responses. Below is a list of respondents and the
mission with which they are associated. References in this report will site only the last name of the
respondent. See Appendix A for a copy of the form used.
RESPONDENTS TO SURVEY
Howard E. Brant International Coordinator for Evangelism and Church Growth SIM International
P.O. Box 7900 Charlotte, NC 28241 (704) 588-6100
Don Congdon (with Stewart Snook) The Evangelical Alliance Mission (TEAM) P.O. Box 969
Wheaton, IL 60189 (708) 653-5300, ext. 246
Ray A. Giles Christian Missionary Fellowship P.O. Box 26306 Indianapolis, IN 46226 (307)
542-9256
David W. Shenk Eastern Mennonite Board of Missions and Charities P.O. Box 628 Salunga, PA
17538 (217) 898-2251
Dick Sollis, Chairman Research and Planning Department New Tribes Mission 1000 E. First
Street Sanford, FL 32771-1487 (407) 323-3430
E. Spurrier Brethren in Christ World Missions P.O. Box 390 Mt. Joy, PA 17522 (717) 653-8067
Paul L. Swauger Director Special Ministries Wesleyan World Missions Box 50434 Indianapolis, IN
46250-0434 (317) 577-4397
Carl Wilhelm Presbyterian Church in America Mission to the World P.O. Box 29765 Atlanta, GA
30359 (404) 320-3373
Reidar Lindlar of the American Baptist Foreign Mission Society wrote suggesting that their Zairian
affiliate be contact because their American organization is not directly involved in church planting
activities.
Level of Living
The difficult issue of living standards confronts new North American missionaries to Africa. Some
have enough missions training to understand the importance of an incarnational, identificational
approach. Still, they wrestle with their own cultural baggage. The majority have grown so attached
to conveniences than to give all of them up would psychologically disturb them to the point of
incapacitating them on the mission field. Many technological and hygienic aids are a genuine
blessing on the mission field and should not be rejected outright. Other western amenities might
place barriers between the new missionary and those he has come to serve.
Those responding to the survey aimed for a balanced approach toward living standards, but the
common consensus was that simplicity is important. Some said that living "on par with locals" is
"the only way to do it" (Shenk), while most suggested a moderated approach with some
conveniences, such as indoor toilet and running water (Giles, Sollis, Cousins). In racially
segregated South Africa, Stewart observes that "white standard of living can be an obstacle to
testimony among blacks." Brant observed that those who go too native "usually breakdown in
health." Workers should be prepared for the added stresses that stem from life in a village,
particularly from the lack of privacy (Spurrier). Giles' statement is a good summary, "protect the
health and welfare of the family with adequate housing while emphasizing the need to keep it
simple."
Sollis noted that, though some go to the extreme "going native," today's missionaries are more
likely to tend toward the extreme of "trying to live at the standard to which they have become
accustomed before beginning their tribal work--i.e., a higher standard than is conducive to close
rapport with the local people." Giles mentioned that a steady drift often occurs toward improving
one's lot materially so that more and more insulation occurs.
It is recognized that not all mission works in Africa are among the rural or urban poor. Work among
the middle or upperclasses requires a higher standard of living on the part of the missionary
(Brant).
Wilhelm noted that the Mission to the World has seen growth due to their helping the poor of
Abidjan and especially in half-way houses for Muslim converts. This ministering to the physical
needs of a populace will help to alleviate some of the pressure on missionary standard of living.
The Metro-Move manual is a resource published by the Special Ministries Department of the
Wesleyan World Missions which details their principles and procedures in urban centers. The
manual can be purchased from the Wesleyan World Mission for ten dollars (Swauger).
Language Learning
For many anticipating entrance into a new mission field, language learning is the most intimidating
aspect of the initial phase of the work. This is especially true for unreached areas where a
national language other than English, as well as local vernaculars, are used.
Those responding to the survey placed much emphasis on the importance of learning the
vernacular of the target people. Sollis and Cousins mentioned that their agencies require some
fundamental training in linguistics for all recruits. All those with missionaries in the former French
colonies send their missionaries to language school before arrival on the field, in most cases to
France. The concentrated fulltime schools in France greatly accelerate learning, Brant reported.
Those who attempted acquisition of French in Africa were not satisfied with the results (Wilhelm).
Cousins recommended 12-18 months study of French. Christian Missionary Fellowship (CMF)
recruits to Benin will spend 9-10 months in Albertville, France and seek fluency in French during
their first year in Benin before entering the vernacular (Giles).
For vernacular language learning, both informal (Spurrier, Shenk) and structured (Wilhelm)
approaches have been used (Congdon/Snook). The LAMP method, developed by Thomas and
Elizabeth Brewster, was mentioned and recommended (Spurrier, Giles). Some spend as much as
one year living with a local family in order to learn the local language (Shenk). Though they did
not mention a specific time frame, Congdon and Snook recom mended that "long enough" be
taken for language learning; "It takes prayer, hard work, and lengthy exposure."
Missionaries with New Tribes Mission (NTM) dedicate virtually all of their first four- year term to
language and culture learning, first on a national and then on a tribal level. Each NTM team has
veteran missionaries who work with them as "language and culture consultants" to "supervise,
assist, and regularly evaluate the language and culture learning progress for new field personnel."
In most cases, missionaries are not allowed to begin evangelization, discipleship training, or Bible
translation until reaching a level 3 (on a 1 to 5 scale) in both national and tribal languages (Sollis).
Brant recognizes that flexibility is a must in advice given to missions candidates. The LAMP
method of language learning is good in principle, but few see it through to the higher levels of
fluency.
Discipline is required during language study. To Spurrier, motivation and exposure are key.
Because no one holds a stick over the missionaries' heads, different missionaries achieve
different results. Cousins warned of distractions and demands that can hinder "pioneers."
Language learning can be one of a missionary's greatest frustrations, but it must receive priority
attention (Cousins, Shenk, Congdon/Snook).
Cultural Integration
This area, because of its close connection with language learning (Giles, Congdon/Snook),
received fewer specific recommendations than the previous two. Respondents emphasized the
importance of living among the host people (Giles, Wilhelm) and developing personal
relationships (Sollis). Again, the progress of NTM missionaries is observed and guided by veteran
missionaries serving as church planting consultants (Sollis). Congdon and Snook recommended
the use of literature, written by both nationals and anthropologists, in learning about the host
culture.
Cultural identification has its hazards. In some cases, cultural identification may jeopardize the
distinctiveness of the gospel message (Spurrier). The stress experienced during this period
requires mobility and adaptability (Wilhelm, Cousins).
Brant says that SIM's on-field orientation sessions are extremely helpful in allowing new
missionaries to obtain the mission's collective knowledge of the target culture. He also suggests
that a long term mentoring is most beneficial. Being introduced to opinion leaders, government
officials, and being careful not to promise more than you can deliver are guidelines which foster
acceptance and interaction in an African culture.
At Abilene Christian University's Missions Department Church of Christ missions candidates to
Africa are taught a culture seminar approach to culture learning (see Tankersley citation in
Appendix B). This method was introduced by a team which settled in Eldoret, Kenya and has
been followed by many more. Teams divide aspects of a culture among team members. They do
field research on the topics by means of interviews and observation than report their findings to
the entire team in a seminar. The findings are tested by all members of the team.
Initial Teaching
Recommendations concerning initial teaching strategies ranged from highly individualistic to mass
appeal techniques. Giles recommended beginning to teach adult men, then families, while
Spurrier recommended individual and small group studies as well as the Jesus film. Spurrier's
agency has found their target group of mature men difficult to impact; young people are more
ready for change. Wilhelm mentioned correspondence courses, one-on-one evangelism, and
friendship evangelism as methods which have yielded "success beyond expectations" among
Muslims in Abidjan. Congdon and Snook were pleased with their agency's experience using tent
meetings, loud speakers, and door-knocking techniques in South Africa. Brant contains that
motives can be mixed by those who might respond, so one could "draw the net too soon." Group
conversion may bring a more solid commitment.
Story-telling was recommended as a methodology by Shenk and Sollis. Because Sollis described
the approach taken by NTM in detail, his remarks are included here in full.
During about the last fifteen years, we of NTM have taken an entirely different approach to
evangelization than was generally used previously. Beginning in the early 1970's, we of NTM's
Research and Planning Department began to take a close look at the way our missionaries were
evangelizing in cross- cultural situations. To summarize and simplify a rather complex finding, we
basically determined that the gospel message of salvation was too frequently being presented
without first providing an adequate Biblical foundation to give the Gospel proper Scriptural
meaning. For example, often there was a basic misunderstanding of the Person of God (who He
really is), and a cultural definition (rather than a Biblical definition) of sin. It wasn't that our
missionaries overtly taught error. The problem was that they simply had not taught long enough
and clearly enough to provide an understanding of the basic Scriptural foundational truths
necessary to provide a meaning for the Gospel. In other words, people were being asked in
evangelism to accept/believe the Gospel message, but too often without first having a clear
understanding of its Biblical logic, content, and context.
Rather than using a traditional evangelistic sermon approach to evangelism, our personnel now
use an extensive teaching approach which we term the "chronological approach." This involves
extensive, but carefully selected Old Testament teaching beginning with Genesis. The teaching
proceeds in a prescribed manner aimed at providing a step-by-step, foundational,
thematic/historical understanding of basic Biblical conceptual components on which the Gospel
rests. This is done prior to moving on, in teaching, to the New Testament fulfillment of God's
revealed plan for man's salvation through Christ and His sacrifice. In this way, the gospel
presentation is placed upon its carefully constructed Biblical foundation. That which God does in
Christ, although climatic, is clearly seen as God's long predicted and meticulously planned for way
of salvation.
Identifying Leaders
Leadership identification requires that the missionary be culturally sensitivity. Those who appear
eager and outgoing to the outsider, may themselves be cultural outsiders. Those with greatest
influence within the host culture may be virtually unknown to the missionary. The dangers are so
great that Cousins warned, "Be prepared for let downs and disappointments."
Although the Presbyterian church uses a formal hiring and selection process in their Kenyan work
(Wilhelm), most who responded emphasized the natural emergence of leaders within the cultural
setting (Shenk, Cousins, Congdon/Snook). According to Sollis, "We teach the church concerning
the Biblical duties and qualities of leadership and then watch to see who rises to the surface, and
then encourage the church to officially recognize those who meet the qualifications in their
personal beliefs, lifestyle, and church function." Congdon and Snook identified three contexts in
which these leaders most often emerge: 1) churches; 2) training institutions; and 3) Theological
Education by Extension (TEE) classes. In these situations, missionaries observe those who take
the lead and, in the case of students, are active outside of the structured environment.
Cousins and Sollis stressed the importance of training in discipleship for leaders. New Tribes
Mission applies the leadership criteria found in the books of Timothy and Titus. Missionaries look
for those who consistently practice a Christian lifestyle, who reproduce themselves in others, and
who are accepted by other believers as leaders (Sollis).
At Abilene Christian University congregational maturation is emphasized. While a congregation is
being taught how to "build each other up in love," national leaders will surface. When special
leadership meetings or training sessions are conducted, the new missionaries are encouraged to
solicit congregations to send those they recognize as leaders. The choice is with the
congregations, not the missionaries.
Maturing Leaders
Very few methods were suggested for the maturation of church leaders. As Congdon and Snook
noted, the key seems to be "as much attitude as method." Several respondents mentioned both
formal and informal discipleship training (Spurrier, Sollis, Wilhelm, Cousins). There was also an
emphasis on close, personal contact with the missionaries (Spurrier, Shenk, Wilhelm). Leaders
should be given authority as they demonstrate responsibility (Spurrier, Congdon/Snook). Most did
not discuss the question of whether national leaders should be paid, but Congdon and Snook
mentioned the need for "respectable remuneration." While I question whether it is the
responsibility of the mission to provide remuneration, Congdon and Snook's suggestion needs to
be heard in its context: "Win for them what we would want: genuine responsibility, respectable
remuneration, demonstrated trust, a sincere audience when they give us their opinions and
councils."
Brent added that special attention must be paid to non-literate leaders. He suggests cassette
ministries, drama, and music as media which can carry teachings into their hearts and minds.
Conclusion
Even though many of the ideas presented here will not be new to the reader, their affirmation by
those who speak from experience is valuable. By hearing the opinions of others, we broaden our
own perspectives. Strategies which arise out of prayer, planning, and praxis and in interaction
with other cultures are likely to be theologically and pragmatically sound. This paper might be
used profitably as a discussion stimulus in Missions training.
©Anthony Parker and Richard Chowning, 1992
INITIATING CHURCH PLANTING MINISTRIES IN AFRICA
The urgent call to take the gospel to the whole world demands a swift response by today's
church. That response, however, must occur intelligently and prayerfully. We must pay sufficient
attention to the lessons learned by yesterday's church and by others who are trying to accomplish
similar tasks today. The African Missionary Fellowship Strategy Group is convinced that a swift
response demanded by the urgency of the task is slowed by a failure on the part of missionaries
to listen to and learn from the experiences of others. In our desire to be busy in the kingdom, we
easily fall into the trap of "reinventing the wheel," of repeating mistakes or ignoring possibilities
because we have not been open to the market place of missiological ideas. It is our desire to learn
from and share with others. One aspect of this networking is a series of short papers summarizing
responses given by churches and mission agencies who are engaged in work on the continent of
Africa.
As much as we like to think that we are on the cutting edge of missions, the truth is that, with rare
exceptions, we go where someone else has already gone. Still, we go because Christ calls us to
go. We reach people that have not been reached and hope fully, where there is a need, we
present a more biblically faithful and culturally relevant message. Because mission groups'
experience in these lands is varied it seems wise to listen to what each other are saying. We are
free to accept or reject advice, but we do need to hear each other.
Some of the most pressing questions facing new missionaries are, What do we do when we step
off the plane? How do we avoid mistakes which might plague our work for years to come? How do
we lay a sure foundation for which future generations with be grateful?
This report is the result of research conducted during the Fall Semester 1991 at Abilene Christian
University. The research centered around the desire to learn ways which others have found
effective in initiating a work in Africa. A response form was sent to thirty mission agencies who
sent new missionaries to Africa between 1983 and 1990. Of the thirty organizations, nine returned
completed forms. It is hoped that sharing this information will inspire other agencies to contribute
to further requests for sharing information and insights.
The survey requested information concerning six areas of interest to new church planting teams:
level of living, language learning, cultural adaptation, initial teaching and evangelism (audience,
methods, content), identifying leaders, and maturing leaders. With each category, respondents
were asked to describe the method/approach used by their mission, their evaluation of that
approach, their recommendations for future missionaries, and to list supplementary resources.
This report is a summary and evaluation of their responses. Below is a list of respondents and the
mission with which they are associated. References in this report will site only the last name of the
respondent. See Appendix A for a copy of the form used.
RESPONDENTS TO SURVEY
Howard E. Brant International Coordinator for Evangelism and Church Growth SIM International
P.O. Box 7900 Charlotte, NC 28241 (704) 588-6100
Don Congdon (with Stewart Snook) The Evangelical Alliance Mission (TEAM) P.O. Box 969
Wheaton, IL 60189 (708) 653-5300, ext. 246
Ray A. Giles Christian Missionary Fellowship P.O. Box 26306 Indianapolis, IN 46226 (307)
542-9256
David W. Shenk Eastern Mennonite Board of Missions and Charities P.O. Box 628 Salunga, PA
17538 (217) 898-2251
Dick Sollis, Chairman Research and Planning Department New Tribes Mission 1000 E. First
Street Sanford, FL 32771-1487 (407) 323-3430
E. Spurrier Brethren in Christ World Missions P.O. Box 390 Mt. Joy, PA 17522 (717) 653-8067
Paul L. Swauger Director Special Ministries Wesleyan World Missions Box 50434 Indianapolis, IN
46250-0434 (317) 577-4397
Carl Wilhelm Presbyterian Church in America Mission to the World P.O. Box 29765 Atlanta, GA
30359 (404) 320-3373
Reidar Lindlar of the American Baptist Foreign Mission Society wrote suggesting that their Zairian
affiliate be contact because their American organization is not directly involved in church planting
activities.
Level of Living
The difficult issue of living standards confronts new North American missionaries to Africa. Some
have enough missions training to understand the importance of an incarnational, identificational
approach. Still, they wrestle with their own cultural baggage. The majority have grown so attached
to conveniences than to give all of them up would psychologically disturb them to the point of
incapacitating them on the mission field. Many technological and hygienic aids are a genuine
blessing on the mission field and should not be rejected outright. Other western amenities might
place barriers between the new missionary and those he has come to serve.
Those responding to the survey aimed for a balanced approach toward living standards, but the
common consensus was that simplicity is important. Some said that living "on par with locals" is
"the only way to do it" (Shenk), while most suggested a moderated approach with some
conveniences, such as indoor toilet and running water (Giles, Sollis, Cousins). In racially
segregated South Africa, Stewart observes that "white standard of living can be an obstacle to
testimony among blacks." Brant observed that those who go too native "usually breakdown in
health." Workers should be prepared for the added stresses that stem from life in a village,
particularly from the lack of privacy (Spurrier). Giles' statement is a good summary, "protect the
health and welfare of the family with adequate housing while emphasizing the need to keep it
simple."
Sollis noted that, though some go to the extreme "going native," today's missionaries are more
likely to tend toward the extreme of "trying to live at the standard to which they have become
accustomed before beginning their tribal work--i.e., a higher standard than is conducive to close
rapport with the local people." Giles mentioned that a steady drift often occurs toward improving
one's lot materially so that more and more insulation occurs.
It is recognized that not all mission works in Africa are among the rural or urban poor. Work among
the middle or upperclasses requires a higher standard of living on the part of the missionary
(Brant).
Wilhelm noted that the Mission to the World has seen growth due to their helping the poor of
Abidjan and especially in half-way houses for Muslim converts. This ministering to the physical
needs of a populace will help to alleviate some of the pressure on missionary standard of living.
The Metro-Move manual is a resource published by the Special Ministries Department of the
Wesleyan World Missions which details their principles and procedures in urban centers. The
manual can be purchased from the Wesleyan World Mission for ten dollars (Swauger).
Language Learning
For many anticipating entrance into a new mission field, language learning is the most intimidating
aspect of the initial phase of the work. This is especially true for unreached areas where a
national language other than English, as well as local vernaculars, are used.
Those responding to the survey placed much emphasis on the importance of learning the
vernacular of the target people. Sollis and Cousins mentioned that their agencies require some
fundamental training in linguistics for all recruits. All those with missionaries in the former French
colonies send their missionaries to language school before arrival on the field, in most cases to
France. The concentrated fulltime schools in France greatly accelerate learning, Brant reported.
Those who attempted acquisition of French in Africa were not satisfied with the results (Wilhelm).
Cousins recommended 12-18 months study of French. Christian Missionary Fellowship (CMF)
recruits to Benin will spend 9-10 months in Albertville, France and seek fluency in French during
their first year in Benin before entering the vernacular (Giles).
For vernacular language learning, both informal (Spurrier, Shenk) and structured (Wilhelm)
approaches have been used (Congdon/Snook). The LAMP method, developed by Thomas and
Elizabeth Brewster, was mentioned and recommended (Spurrier, Giles). Some spend as much as
one year living with a local family in order to learn the local language (Shenk). Though they did
not mention a specific time frame, Congdon and Snook recom mended that "long enough" be
taken for language learning; "It takes prayer, hard work, and lengthy exposure."
Missionaries with New Tribes Mission (NTM) dedicate virtually all of their first four- year term to
language and culture learning, first on a national and then on a tribal level. Each NTM team has
veteran missionaries who work with them as "language and culture consultants" to "supervise,
assist, and regularly evaluate the language and culture learning progress for new field personnel."
In most cases, missionaries are not allowed to begin evangelization, discipleship training, or Bible
translation until reaching a level 3 (on a 1 to 5 scale) in both national and tribal languages (Sollis).
Brant recognizes that flexibility is a must in advice given to missions candidates. The LAMP
method of language learning is good in principle, but few see it through to the higher levels of
fluency.
Discipline is required during language study. To Spurrier, motivation and exposure are key.
Because no one holds a stick over the missionaries' heads, different missionaries achieve
different results. Cousins warned of distractions and demands that can hinder "pioneers."
Language learning can be one of a missionary's greatest frustrations, but it must receive priority
attention (Cousins, Shenk, Congdon/Snook).
Cultural Integration
This area, because of its close connection with language learning (Giles, Congdon/Snook),
received fewer specific recommendations than the previous two. Respondents emphasized the
importance of living among the host people (Giles, Wilhelm) and developing personal
relationships (Sollis). Again, the progress of NTM missionaries is observed and guided by veteran
missionaries serving as church planting consultants (Sollis). Congdon and Snook recommended
the use of literature, written by both nationals and anthropologists, in learning about the host
culture.
Cultural identification has its hazards. In some cases, cultural identification may jeopardize the
distinctiveness of the gospel message (Spurrier). The stress experienced during this period
requires mobility and adaptability (Wilhelm, Cousins).
Brant says that SIM's on-field orientation sessions are extremely helpful in allowing new
missionaries to obtain the mission's collective knowledge of the target culture. He also suggests
that a long term mentoring is most beneficial. Being introduced to opinion leaders, government
officials, and being careful not to promise more than you can deliver are guidelines which foster
acceptance and interaction in an African culture.
At Abilene Christian University's Missions Department Church of Christ missions candidates to
Africa are taught a culture seminar approach to culture learning (see Tankersley citation in
Appendix B). This method was introduced by a team which settled in Eldoret, Kenya and has
been followed by many more. Teams divide aspects of a culture among team members. They do
field research on the topics by means of interviews and observation than report their findings to
the entire team in a seminar. The findings are tested by all members of the team.
Initial Teaching
Recommendations concerning initial teaching strategies ranged from highly individualistic to mass
appeal techniques. Giles recommended beginning to teach adult men, then families, while
Spurrier recommended individual and small group studies as well as the Jesus film. Spurrier's
agency has found their target group of mature men difficult to impact; young people are more
ready for change. Wilhelm mentioned correspondence courses, one-on-one evangelism, and
friendship evangelism as methods which have yielded "success beyond expectations" among
Muslims in Abidjan. Congdon and Snook were pleased with their agency's experience using tent
meetings, loud speakers, and door-knocking techniques in South Africa. Brant contains that
motives can be mixed by those who might respond, so one could "draw the net too soon." Group
conversion may bring a more solid commitment.
Story-telling was recommended as a methodology by Shenk and Sollis. Because Sollis described
the approach taken by NTM in detail, his remarks are included here in full.
During about the last fifteen years, we of NTM have taken an entirely different approach to
evangelization than was generally used previously. Beginning in the early 1970's, we of NTM's
Research and Planning Department began to take a close look at the way our missionaries were
evangelizing in cross- cultural situations. To summarize and simplify a rather complex finding, we
basically determined that the gospel message of salvation was too frequently being presented
without first providing an adequate Biblical foundation to give the Gospel proper Scriptural
meaning. For example, often there was a basic misunderstanding of the Person of God (who He
really is), and a cultural definition (rather than a Biblical definition) of sin. It wasn't that our
missionaries overtly taught error. The problem was that they simply had not taught long enough
and clearly enough to provide an understanding of the basic Scriptural foundational truths
necessary to provide a meaning for the Gospel. In other words, people were being asked in
evangelism to accept/believe the Gospel message, but too often without first having a clear
understanding of its Biblical logic, content, and context.
Rather than using a traditional evangelistic sermon approach to evangelism, our personnel now
use an extensive teaching approach which we term the "chronological approach." This involves
extensive, but carefully selected Old Testament teaching beginning with Genesis. The teaching
proceeds in a prescribed manner aimed at providing a step-by-step, foundational,
thematic/historical understanding of basic Biblical conceptual components on which the Gospel
rests. This is done prior to moving on, in teaching, to the New Testament fulfillment of God's
revealed plan for man's salvation through Christ and His sacrifice. In this way, the gospel
presentation is placed upon its carefully constructed Biblical foundation. That which God does in
Christ, although climatic, is clearly seen as God's long predicted and meticulously planned for way
of salvation.
Identifying Leaders
Leadership identification requires that the missionary be culturally sensitivity. Those who appear
eager and outgoing to the outsider, may themselves be cultural outsiders. Those with greatest
influence within the host culture may be virtually unknown to the missionary. The dangers are so
great that Cousins warned, "Be prepared for let downs and disappointments."
Although the Presbyterian church uses a formal hiring and selection process in their Kenyan work
(Wilhelm), most who responded emphasized the natural emergence of leaders within the cultural
setting (Shenk, Cousins, Congdon/Snook). According to Sollis, "We teach the church concerning
the Biblical duties and qualities of leadership and then watch to see who rises to the surface, and
then encourage the church to officially recognize those who meet the qualifications in their
personal beliefs, lifestyle, and church function." Congdon and Snook identified three contexts in
which these leaders most often emerge: 1) churches; 2) training institutions; and 3) Theological
Education by Extension (TEE) classes. In these situations, missionaries observe those who take
the lead and, in the case of students, are active outside of the structured environment.
Cousins and Sollis stressed the importance of training in discipleship for leaders. New Tribes
Mission applies the leadership criteria found in the books of Timothy and Titus. Missionaries look
for those who consistently practice a Christian lifestyle, who reproduce themselves in others, and
who are accepted by other believers as leaders (Sollis).
At Abilene Christian University congregational maturation is emphasized. While a congregation is
being taught how to "build each other up in love," national leaders will surface. When special
leadership meetings or training sessions are conducted, the new missionaries are encouraged to
solicit congregations to send those they recognize as leaders. The choice is with the
congregations, not the missionaries.
Maturing Leaders
Very few methods were suggested for the maturation of church leaders. As Congdon and Snook
noted, the key seems to be "as much attitude as method." Several respondents mentioned both
formal and informal discipleship training (Spurrier, Sollis, Wilhelm, Cousins). There was also an
emphasis on close, personal contact with the missionaries (Spurrier, Shenk, Wilhelm). Leaders
should be given authority as they demonstrate responsibility (Spurrier, Congdon/Snook). Most did
not discuss the question of whether national leaders should be paid, but Congdon and Snook
mentioned the need for "respectable remuneration." While I question whether it is the
responsibility of the mission to provide remuneration, Congdon and Snook's suggestion needs to
be heard in its context: "Win for them what we would want: genuine responsibility, respectable
remuneration, demonstrated trust, a sincere audience when they give us their opinions and
councils."
Brent added that special attention must be paid to non-literate leaders. He suggests cassette
ministries, drama, and music as media which can carry teachings into their hearts and minds.
Conclusion
Even though many of the ideas presented here will not be new to the reader, their affirmation by
those who speak from experience is valuable. By hearing the opinions of others, we broaden our
own perspectives. Strategies which arise out of prayer, planning, and praxis and in interaction
with other cultures are likely to be theologically and pragmatically sound. This paper might be
used profitably as a discussion stimulus in Missions training.
©Anthony Parker and Richard Chowning, 1992
Christian Hot Spot
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