CPManual PDF

REDE EMER C H URC H PLA N TIN G C E N T ER
CHURCH
PLANTER
MANUAL
T i m o t h y J . K e ll e r
J . A ll e n T h o m p s o n
Redeemer Presbyterian Church

271 Madison Ave., 16th Floor
New York, NY 10016
Copyright © Timothy J. Keller and J. Allen Thompson, 2002
In compliance with copyright restrictions, no portion of these materials may be

reproduced in any form or stored on any system without written permission of the
publisher.
Redeemer Church Planting Center

271 Madison Ave., Suite 1600
New York, NY 10016
Cover design by Cregan Cooke & Beccy Lock
© Copyright 2002, Redeemer Church Planting Center Page 2

Prefa c e
Y ou have in your hands a very extensive compendium of outlines, lectures, essays,

exercises, and other materials that will prepare learners for church planting,
especially in an urban setting. Along with other similar manuals, we share a
conviction that church planting is the single "most effective evangelistic methodology
known under heaven." (C.P. Wagner) But most books on new church development are
either too general (telling us why to do church planting but not how to do it) or too
specific (telling us how to reproduce just one particular kind of church model.) Our
contribution is to equip the reader to think creatively about how to start churches in any
context, culture, or people group.
There are several other principles that run throughout the book.
First, we believe that the gospel is "the power of God unto church planting" as well as
"unto salvation" (Rom 1:16-17). The first 'key' to any effective ministry is a firm grasp
on the gospel's uniqueness and ability to continually revitalize people and communities.
This principle is especially treated in Part III and IV, but is assumed throughout.
Second, Christian leaders regularly under-estimate the importance and complexity of
contextualization. The second 'key' to any effective ministry is a creative ministry model
that honors both Biblical commitments, the realities of the context, and the gifts of its
leaders. This principle is especially treated in Part I and II, but is assumed throughout.
Third, we believe that (paradoxically) churches grow best not when they aim at church
growth as much as serving the peace/shalom of the whole city. St.Augustine believed
that citizenship in the City of God made us the very best citizens of the human city. This
principle is especially treated in Part V, but is assumed throughout.
Allen Thompson, the compiler, editor, and a contributor was a missionary leader in Latin
America for years and coordinator of multi-cultural church planting for the Presbyterian
Church in America. I produced the majority of the written material during my time as
church planter of Redeemer Presbyterian Church in New York City. Osni Ferreira and
Terry Gyger, also contributors, are now with the Redeemer Church Planting Center. Osni
is the Director of the Redeemer center and Terry is now executive pastor of Redeemer
Presbyterian Church. Both have had extensive experience around the world in ministry
and new church development, and in the mid-1990's they jointly planted a multi-cultural
church in the heart of Cambridge, Massachusetts.
It is our desire that this manual will add significantly to the practice of church planting in
urban centers.
Tim Keller
New York City

Easter 2002

Contents
IN TRODU C TIO N
Short history of Redeemer Presbyterian Church…6
Purpose and use of “Church Planter’s Manual”…20
Overview: “Changing the City”…23
P A R T I. O W N I N G T H E C H U R C H P L A N T I N G V I S I O N
Summary…26
Chapter 1 Clarifying Biblical Rationale
1.1 Why plant churches?…27
1.2 What kind of churches do we plant?…31
1.3 What values should we own?…38
Chapter 2 Getting to know the context

2.1 Why the city is important…42
2.2 Exploring urban church planting models and methods…50
2.3 Selecting a people group or neighborhood…54
Chapter 3 Understanding Church Planting Leadership

3.1 Church Planter leadership qualities…57
3.2 Essentials of a call….61
3.3 Assessment: Selecting Church Planters…64
P A R T II. L E A R N I N G A N D P L A N N I N G
Summary…68
Chapter 4 Doing Neighborhood Research
4.1 Types of research…69
4.2 Writing “people” profiles…73
Chapter 5 Developing a Philosophy of Ministry

5.1 What is a Philosophy of Ministry?…78
5.2 The importance of ministry design…80
5.3 The process of ministry design…84
5.4 The elements of ministry design…87
5.5 Designing linking strategies…94
Chapter 6 Writing an Action Plan

6.1 Definitions and assumptions about planning…101
6.2 Elements of a church planting plan…103
6.3 Sample of a planning document….105
P A R T III. L A U N C H I N G T H E C H U R C H
Summary…112
Chapter 7 Connecting People to Christ (stage 1)
7..1 Evangelistic Networking…113
7.2 Recruiting and Training a Launch Team…119
7.3 Developing a Kingdom-Focused Prayer Team…122
7.4 Evangelistic Worship…124
7.5 Group-based Outreach…127
7.6 Church-life Bridge…130

Chapter 8 Building Christians into Servant Leaders (stage 2)
8.1 Benefits of a Disciple-Making Plan…134
8.2 Exploring Learning Dynamics…140
8.3 School of Discipleship: S.O.D…143
8.4 Identifying and Training Community Group Leaders…146
8.5 Preparing the Church for Mercy Ministries…150
Chapter 9 Training and Releasing Servant Leaders (stage 3)

9.1 Developing Spiritual Maturity and Leadership Skills…155
9.2 Mentoring as a Method of Training Leaders…160
9.3 Officer Selection and Training…164
P A R T I V. S PIRIT U A L R E N E W A L D Y N A MIC S
Summary…167
Chapter 10 Renewal Dynamics Overview… 168
Chapter 11 Individual Renewal Dynamics

11.1 Law and Love axis…173
11.2 Repentance…176
11.3 Living by Faith…180
Chapter 12 Corporate Renewal Dynamics

12.1 Theology and Spirituality…184
12.2 Dynamics: Intake, Combustion, Power…192
P A R T V. C H A N G I N G T H E F A B RIC O F T H E CI T Y
Summary…200
Chapter 13 Applying the Gospel to Culture
13.1 Church as Embodiment of the Kingdom of God…201
13.2 A ‘Missional’ Church…207
13.3 City Growth: A Map…211
Chapter 14 Spiritual Change: Ezra model

14.1 Church Multiplication: a priority…214
14.2 Ephesus case study: a church planting movement…218
14.3 Elements of a church planting movement…223
Chapter 15 Socia l Change: Nehemiah model

15.1 Lessons from Nehemiah…228
15.2 Case study: New Song Community Church…230
Chapter 16 Cultural Change: Esther model

16.1 Esther’s role in the marketplace…235
16.2 The marketplace church…237
C O N C L U S I O N : L E A R N I N G F R O M R E D E E M E R’S H I S T O R Y . . . 2 3 8
R E S O U R C E S:
• Works on how and why to plant churches…243
• Works on Mission related to church planting…244
• Redeemer Presbyterian Church Publications…244

Introdu c tion
S UMM A R Y:
This introduction addresses three topics, (a) a short history of Redeemer Presbyterian
Church, (b) purpose and use of the Manual, and (c) an overview of the process
encompassed by the Manual.
In order to grasp the dynamic vision of Redeemer PC, potential church planters must
first understand the forces that brought the church into being. That history and subsequent
lessons distilled from the experience have been formative in developing the principles
laid out in this Manual.
The purpose of the Manual is to serve as a guiding companion, certainly not a template,
in designing future churches. Therefore much space is given to biblical principles behind
the theory expressed. Each church planter will take these principles, search them out
biblically, and apply them to his particular context.
The overview is a grand design in three stages: preparation, launching the church, and
changing the fabric of the city. The diagram should give a feel for the exciting process
ahead!
S H O R T H IS T O R Y O F R E D E E M E R P R E S B Y T E RIA N C H U R C H1
The Original Idea - Terry Gyger, coordinator of MNA, the PCA's church planting agency, took me out to eat
March 1987 at a restaurant in Chinatown in downtown Philadelphia. He proposed my planting a
church in Manhattan. Terry said that he had seen the limits of an 'Outside-In' model of
reaching a city, where suburban churches are planted in order to eventually reach the
downtown. He proposed, instead, an "Inside-Out" strategy, where a strong center city
church provides access to communities and people groups all over the metro area for the
planting of new churches.
He had already approached another pastor about the prospect and had been turned down.
He now told me why he thought I could do the job. I honestly can't remember any of the
reasons he gave me. I was rather appalled but also stirred and challenged. I said to
Kathy, "I'm 10% open to the idea", and Kathy retorted, "why that much?" I turned down
the offer, but, since I was part-time MNA staff and lived in Philadelphia (where I taught
at Westminster), I agreed to research NYC for church planting purposes.
I went back to my accountability group (Ron Lutz and Clair Davis of New Life
Presbyterian) and shared with them how the challenge of church planting in NYC had
embarrassed me inside. When I was speaking with Terry I immediately recognized that
my prayer and spiritual life would now be incapable of handling such a project. I realized
I had really gotten 'flabby.' I repented and began renewing spiritually.
A 'coincidence' - June At the PCA General Assembly, I was pulled by Terry Gyger into a lunch meeting with
1987 Skip Ryan and Joe Novenson--two PCA pastors about my age. It turned out that Joe had
been contacted by Trinity Baptist Church in NYC on E.61st St. It was a fairly small
church of fewer than 100 people, which had originally ministered to Swedish people,
then attracting a diverse middle class crowd from all over the city. Now a small group of
leaders within the church (led by Ted Gandy of Campus Crusade) had a vision for
something greater. They were without a pastor, and they wanted to get a very strong
preacher who would reach out to the professionals of Manhattan. The DeMoss house
was brand new and was beginning to reach this group. Trinity knew that neither Calvary
nor Trinity was very good at reaching the more sophisticated, secular 'cultural elites,' and
the new converts of DeMoss house needed some place to go to church where they could
1
Excerpts from Redeemer’s History: Reflections , Tim Keller, October 2001, 2 nd revision, unpublished paper.
bring their friends. Though Joe was Presbyterian the search committee tried to recruit
him. (He is a superb speaker and an unusually attractive and godly man.)
Joe visited and spoke at Trinity and DeMoss in the Spring of 1987, just as Terry was
talking to me about NYC. Joe realized the potential that could be tapped and the ministry
that could be ignited by the right kind of church. But he did not feel free to leave his
current church. After he turned them down he spoke to Skip (who was very familiar with
NYC, having been raised in Darien, CT) who then spoke to Terry who got us all together.
Joe said that Manhattan was ripe for an evangelistic new church that was strong on
teaching and preaching. This lit a new fire under our rather 'crazy' idea of church planting
in Manhattan.
First Field Visit - Sam Ling, a PCA pastor in Flushing, NY, who had planted Covenant Church in the
October 1987 1980's took Jim Hatch (of MNA) and me around NYC for a first visit to explore the field.
He took us to meet three important 'contacts': 1) Glen Kleinknecht at Here's Life, 2) the
DeMoss house (where I met Diane Balch and Ron Fraser of Executive Ministries), and 3)
Barbara Benjamin Archilla (of the Christian Missionary Alliance, formerly Inter-
Varsity). Every one of them gave me lots of great advice. I remember Barbara said, "New
York City is unmanageable. You must not come here thinking you are going to tame and
save it. You must respect it." I remember Glen said that many ministries failed or semi-
failed because: "First, it is much more people-intensive than any other city, and second,
money is an issue. It costs a lot. You'll just have to face it."
The most promising contacts were at the DeMoss house. They were beginning to reach a
lot of 'yuppies,' and they very cautiously and diplomatically admitted that they didn't
know where to send their converts to church. They also realized that because of a lack of
vital churches there was pressure growing for DeMoss house to assume the functions of a
congregation--counseling, fellowship, service, discipling--but that was not their calling.
The staff agreed that more good churches were desperately needed. One amazing and
obvious fact was that there were only two churches in all of Manhattan that at the time
provided any kind of vital option for professionals wanting an orthodox ministry--Grace
Episcopal in the Village and Calvary Baptist.
After a long day, Jim, Sam, and I met for supper at a restaurant on Third Avenue (I can't
remember which one). There we agreed to make the recommendation that MNA
formally begin to develop a new church in Manhattan, and to start a task force to do so. It
was October 13.
A Core Group - I was supposed to come back to NYC and talk pretty directly to some of our contacts
December 1987 about beginning a church. I especially needed to recruit some of the DeMoss staff to
support us in some way for a new church. However, I was both busy teaching in the Fall
semester, and I was also a bit intimidated by the prospect of asking people to support or
join a new venture when I didn't know who the pastor was going to be. So I didn't get
around to going up to Manhattan for the rest of the fall.
Dave Nicholas, pastor of Spanish River PCA in Boca Raton, and a friend of Terry
Gyger's, heard from Terry about the idea of a Manhattan church plant. He was quite
intrigued. That December he and his wife came to NYC for vacation. Out of the blue he
called up Dave Balch, who he had heard of, and went over to visit him at Executive
Ministries. David Nicholas very directly asked Dave Balch if he would be willing to get
involved in a new church. When Balch said that he would be very interested, Nicholas
called me up and said, "Hey, when are you going to get this thing going? These people
are ready to meet with you. Dave Balch says he'll get an interest group together." I was
embarrassed that I had been so slow and diffident. Quickly I arranged a meeting in
Manhattan. Dave Nicholas and I met with the Balches and three other couples they
brought--Glen and Carol Kleinknecht, Ron and Patsy Fraser, and B.J. and Sheila Webber.
After long discussion, three of the four couples said that they were "in". (They were the
three couples who were on Crusade staff. The Webbers were supportive but said "no".)

The question came up--who will the church planter be? "Not me," I offered. I said that I
did not feel free to leave Westminster, having only been there a bit over three years. We
promised to look for a pastor and the couples said they would wait to sign off on him.
Networking the City - During this time, I came to New York a number of times--probably an average of a day a
Spring 1988 week. I went to DeMoss house, listened to the teaching and talked to some non-Christians
afterwards. "Why are you here?" I asked. One (Bill Mahan) said, "Though I lived in
cities all my life, when I came to New York City I found the pressure and the atmosphere
here rather overwhelming. And I realized I needed some kind of spiritual center."
Executive Ministries became a crucial word-of-mouth network for me. In general, when I
interviewed anyone, Christian or non-Christian, I asked two questions: 1) "what kind of
church would really help and appeal to people here in Manhattan?" and 2) "do you know
of anyone else who could give me more information and might be interested in this new
church?" I came to realize that by far the most important person to recruit to this new
church was neither the long-time Christian nor the non-Christian. The key person was the
brand new Christian, because he or she: a) was without the 'baggage' of expectations from
former evangelical churches, and b) still had lots of strong relationships with non-
Christians that could be invited to church.
I continued to do research on New York City. Superficial research resulted in a lot of "red
lights" traditionally thought to militate against church planting. 1) The overall population
of NYC was growing only slowly. 2) The middle class, both anglo and black, was
continuing to leave as part of a twenty year trend. 3) The city had lost 250,000 jobs since
the Wall Street crash of 1987 and (though I did not know it) was about to go into a
recession. 4) The quality of life in the city was deteriorating as crime rose and schools
were deteriorating. 5) The cost of operations in Manhattan were so enormous that
virtually no church could be found that was not operating on an endowment or with
continual denominational subsidies.
But further research revealed to me that, while the middle class was shrinking, three other
sectors of the city were growing: 1) the professional elites, 2) the new immigrants and
ethnics, and 3) the poor. New York was fast 'de-homogenizing' economically and
culturally. There was a growing new professional 'elite' class of knowledge workers.
There was a dizzying variety of new immigrant working-class communities. And the
poor of the inner city were becoming more isolated from other groups. Almost all of the
evangelical Protestant churches, however, had been serving the shrinking and aging
English speaking middle class. (This was even true of the African-American churches.)
There were almost no churches at all trying to reach the new (not yet called) post-modern
young professionals, nor many seeking to reach the new immigrants or their bi-cultural
children, nor even many seeking to reach the poorest residents. To 'reach' the emerging
NYC there would have to be a generation of new churches among the educated, liberal
upwardly mobile young professionals, the non-English speaking new immigrants and
their children, and among the poor. This was exciting, though I didn't see many other
people noticing this. And I wondered a lot about whether my insights were valid.
At one point, I met Chris Hughes through the DeMoss house. He was the first musician I
discovered and was also the first person who promised to join the church. He assured me
that there was enormous untapped musical talent in the city that could enrich a church
enormously.
Frustrating Search -- All that spring I worked hard to recruit a top minister to come to NYC. I pushed Skip
February-June 1988 Ryan hard and met him in Manhattan, but for very valid family reasons he could not
come. We also worked hard on Dick Kaufmann, and finally, by the middle of June, Dick
agreed to come. He visited NYC with Liz and even took Mike (then just 13) to the Dalton
School for an interview. When we left for Britain for a three week speaking tour and
vacation, Kathy and I were relieved that we had finally found someone. The Balches in
particular were extremely eager to get going and seemed to wonder why we were taking
so long. I was pretty sure that if we didn't have someone by the summer time that the core
group would finally lose interest.

Why were we so relieved? Kathy and I, during the recruiting, had been finding that our
own arguments were beginning to work on us. Kathy had written a letter to one of the
wives of a candidate who was reluctant to move to the City. The letter asked a lot of hard
questions and encouraged her to go. The trouble was that her arguments were so good,
we began to wonder about why we were not going! I began to talk about going to New
York at some later time, to plant the second or third church. Meanwhile, my regular
meetings to NYC were also beginning to work on me. The power and life and yet the
brokenness of the City captured my imagination. Everywhere else began to look boring.
A Call -- June 1988 When we arrived home from Britain, we discovered that Dick had decided not to come.
His elders had worked intensely with him to think out his gifts and needs and they had
concluded that he should not move. He called, apologetically, to say 'no'. I immediately
traveled up to NYC and met with the Frasers, Balches, and Kleinknechts and told them
the bad news. At the meeting, Dave Balch challenged me to consider coming myself. It
turned out that he had called up Tenth Presbyterian in Philadelphia and had gotten some
tapes of sermons I had preached there. After he listened to them he became re-interested
in me. "I think you need to consider whether God is calling you here." I said that I felt I
needed to put at least another year into Westminster. Dave wouldn't let me off the hook.
He said, "OK, so consider coming a year from now." I agreed to consider it and tell them
my answer by July 1--two weeks from that time.
A great darkness descended on me, because I knew I had no good reason not to take this
ministry, but I felt totally inadequate for the job. I know that everyone feels inadequate
for any ministry, but this was different. I knew that I was as humanly well-equipped as
anyone to try this ministry, but I also knew this was well beyond the human abilities of
anyone at all. That meant only one thing: it would not be my talent, but my love and
dependence on God that would be the critical factor in the project. I felt that my
spirituality would be laid bare for all (worst of all, for me) to see. But the opportunity
was too ripe and I also knew it was a door that might not be open for even a few more
weeks. Kathy was of great help by refusing to help. "Don't say, 'I'll do whatever you
want, dear'! Don't put this on me. This is your decision. I'll stand with you, but you have
to take responsibility".
I prayed and was reading Gurnall's A Christian in Complete Armour one day and came
upon a passage: "It requires more prowess and greatness of spirit to obey God faithfully
than to command an army of men; more greatness to be a Christian than a captain." I
realized that it was an illusion to imagine that I would have to start being brave if I took
this job; I should have been living bravely all along. Even if I turned the NYC church
down, I could not go back to being a coward. So I might as well go to New York, I
thought! On July 1, I gave Westminster Seminary a year's notice. Immediately, my
prayer life broke open like never before. I did not wonder why.
The Money Test- July- Remembering what Glen had told me and listening to others who lived in Manhattan, I
December 1988 told MNA that this ministry was going to need three times the normal first year budget. I
had spoken not only to survivors of some shipwrecked churches, but also to Southern
Baptist and Evangelical Free church executives who explained why they had not planted
a church in Manhattan in years. Everyone said that costs were 2-3 times normal. This
was the first test to see if God was "in" the project. MNA gulped, but Terry ran
interference and got permission. Spanish River Presbyterian Church and the Women of
the Church Love Gift brought us over $100,000. Two individuals in the PCA (recruited
by Terry) gave us $60,000 and $50,000 each. Two or three other churches came up with
approximately another $15,000. That got us started with nearly $225,000, and a first year
budget of $158,000. No PCA church (or any other church I have ever heard of) had
started with that kind of cash and budget.
This budget enabled me to do two very critical things. 1) First, it enabled me to live in the
center of New York, instead of commuting from the suburbs, like most Manhattan
pastors did. I got sharp criticism from some people (including some inside the PCA) for
assuming Manhattan-level rent expense. They said it was bad stewardship and even
hinted that it was arrogant and snobbish to want to live in the center city. But I had
learned from Bill Krispin and Harvie Conn the absolute necessity of living as near your
people as possible. 2) Second, it enabled me to hire new full-time staff almost as soon as
it became clear what our growth-rate was going to be. That too was unprecedented at the
time in church planting process. Ordinarily a new church had to become completely self-
supporting with one ministry-staff person (the pastor) before any other program staff
were hired. However, as soon as I saw our attendance head past 200, I was able to hire
staff despite the fact that the giving lagged behind and we still needed outside support.
On the other hand, I did not actually start the church with several staff in place before I
knew what the growth patterns were going to be. Had I done that, it would have put great
pressure on us to grow quickly to 400+ just to cover our budget. I think that would have
been a great distraction, a great worry, and it might have forced me to think more about
numbers in the seats than about personal evangelism.
In summary, the budget allowed us a) to respond quickly to the growth patterns that
emerged and b) to have staff living in center city and truly energized by and
understanding of the milieu of the people we were trying to reach.
Space, the Final Everything I had heard about ministry in NYC indicated that finding ministry space was a
Frontier - November nightmare. Several churches I knew of struggled with inadequate, distracting settings and
1988 the necessity of moving often. I had hardly done any investigation when Ron Fraser, who
often took walks around the Upper East Side, one day noticed the Seventh Day Adventist
Church at 111 E. 87th St. He noticed that it seemed to have no signs indicating other
congregations meeting within it. Ron told me of the place, but I could not find the phone
number in the directory, so either Ron or I had to go by to get the number. When I finally
met the pastor, John McLarty, he was surprised that we had found them. They had not
been able to get their phone number in the phone book due to various bureaucratic snags.
I wrote him a formal letter in December, 1988. He was quite open to the idea of renting to
us on Sundays. As it turned out, the telephone snag had made the church rather invisible
to others looking to rent space. Soon after they rented to us, several other groups
approached them for rental space, but we already had a contract. So with almost no
searching, we discovered an excellent location for ministry and an extremely low cost.
Hannibal and Cybele Silver were on the staff of the Seventh Day Adventist Church when
we arrived. They were so attracted to Redeemer's ministry that they worked extremely
hard behind the scenes to keep us in the space when members of the Adventist church
began to dislike the wear and tear on the building that we inflicted. Hannibal and Cybele
kept us in the building for nearly four years--a crucial time in which a move would have
damaged our young community.
THE LAUNCHING First Community - Februar y-March 1989
PAD
The next great test was for a small group of leaders to come together and 'own' a unified
vision. As a leader, I could not be too passive nor too authoritarian in setting vision. On
the second Sunday afternoon in February, Kathy and I (and one son each time) began
meeting weekly in the Balches living room with people who were interested in starting
the new church. Apart from the Kleinknechts, Frasers, and Balches, we brought Lane and
Jackie Arthur (through a Westminster student contact) and Marlene Hensley (through
New Life church contact). The Crusade couples brought Laura Fells and Carol Holt.
That was the attendance at the first meeting. We met for the rest of February and March.
Others who came with regularity were Chris Hughes and Julie Diesslin (August),
Lorraine Potter, Kathy Kelley (Armstrong), Larry White, and Monica May.
I decided that the meeting was not going to be a "Bible study", but a prayer and vision
meeting. Our purpose was to get a picture of what a church that believed the gospel in
Manhattan specifically should and could be like. The meeting consisted of two parts of
one hour each. The first hour was a time of brainstorming about what the church should
look like. The first weeks we asked: "What are your Manhattan non-Christian friends
like?" In other words, we brainstormed a 'spiritual profile' of a Manhattan non-Christian.
Then we began to plan off of that profile. We asked: "What kind of Church will be true to
the needs people like this and yet still be solidly Biblical?" I remember that some weeks

we also asked: "What needs are not being addressed by the other churches that are
around?" After the first hour of brainstorming, we prayed for the second hour.
What was the 'profile' we planned and prayed from? The Manhattanites we prayed for
were: extremely bright and experts in their fields (or aspired to be), had years of
counseling behind them and tended to think in psychological terms, were extremely
sexually active, were absorbed in their careers (with most of their relationships in their
job field), had a liberal social conscience, were commitment-phobic and highly private
and individualistic, were very lonely, experienced constant, numerous, tumultuous
transitions, were very secular but had tried at least 2 or 3 different religious systems
already, and were deeply mistrustful of organized religion and evangelical Christianity in
particular.
As far as I can remember (and I have a lot of the early documents to confirm this), my
own vision for the church was very much 'wet cement'. I had a Richard Lovelace and
Jack Miller commitment to spiritual renewal through a re-discovery of justification by
faith. I also had a still-very-general understanding of the Biblical importance of the city.
Those were two things that I could tell I was bringing to the table. The others did not
seem to have as deep a grasp of these. On the other hand, the Crusade people had an
evangelistic passion and swiftness to organize concretely that left my head spinning. I
did not, therefore, simply lay down the vision and say, "follow me". Yet I kept the
leadership by doing the following. 1) I took notes myself during the discussion, and then
2) each Monday I typed up the notes into "what we decided this week". That gave me an
opportunity to choose between often contradictory statements that had been made at the
meeting (sometimes by the same speaker!) That also gave me the ability to craft the
contributions of others into a coherent whole, highlighting things that I thought needed to
be emphasized. Each week I sent out a 'prayer letter' with the findings of last week. Each
week we built on the previous week. Slowly a 'vision' came together.
The earliest Vision The earliest 'vision' (which we called then a 'philosophy of ministry') that I have written
and Values-February- down from those meetings had the following purpose statement:
March, 1989 To transform the city of New York by enabling Manhattan professionals to reach their
web of relationships for Christ, and through time to change the whole city.
The "vision" statement was designed to answer the question: why start a church in a city
that already has lots of churches? The answer was: To have a church for people who live
and work in Manhattan to which a) they can go and grow in faith, but also to which b)
they can bring their friends who don't believe.
It also had the following "convictions" written down, which were much like our 'core
values' today:
1. The gospel. The law yet grace. The gospel transforms everything. Not a legalistic
church nor a cheap grace church.
2. The Bible. Authoritative but covenantal and personal. Not just a book of rules but not
merely literature.
3. The City. God loves the city. The kingdom of God is to grow in the city. Not
withdrawing from it but not just reflecting the values of the city.
4. The Church. A connectional form. Very distinctive and true to our locale and our
community, yet accountable to other churches in the region and the country.
Some other things that we learned in community together in those two months: 1) We
needed to show off our historic roots. "Presbyterian" and "Episcopalian" were virtually
the only Protestant names that most New Yorkers knew of. All others meant "cult" to
them. We should not play down our heritage. The dignity of historic service and classical
music would appeal to cultured Manhattanites, who also would probably fear the
emotional intensity of contemporary Christian worship. Not everyone in the group was
saying this, but when it was said it had the ring of truth to me. This was something of a
revelation for me. My New Life Church experience in Philadelphia had been built on
contemporary praise music. I decided rather early that we should therefore try out both
classical and contemporary, to see how things went. Even our logo (designed by Barbara
Ohno in early 1990) sought to show that we were something ancient yet eternally up to
date.
2) We needed to preach with intelligence, and with no Christian jargon. Manhattan is an
expert culture, and residents won't listen to someone who they don't think is an expert.
They think of themselves as very smart, and so you could challenge them intellectually.
In general, Manhattanites want to think and be confronted, not just soothed and
confirmed. Yet they are Biblically illiterate, and the preaching must assume very little
foundational belief or Christian knowledge.
3) Because of the influence of Crusade staff, we had a high enthusiasm to saturate all
members with a mindset of friendship evangelism. The preaching and worship was to
assume the presence of non-Christians even before we knew if any were there. If we
preached as if they were there, they most definitely would be invited--that was what my
core group assured me. Christians here were longing to bring their non-believing friends
to someone who could make their faith look good. Christians wanted to say to their
friends after church, "See? That's what I've been trying to say to you." We realized that
the most crucial event in the life of our church was the moment a Christian came to
worship and said, "I want my skeptical friends to see this!"
4) Finally, we needed to reject a negative view of the city. The different members of the
core group had been led by different paths toward the same conclusion. We now re-
inforced each other. Glen and Here's Life had moved off of traditional Crusade pathways
into a ministry that sought to embrace and love the city per se, not just convert people in
the city. The Balches and the Frasers just natively loved NYC. (Patsy Fraser had been
raised on Park Avenue). We realized that many of the evangelical churches had an
implicitly negative view of the city. They thus attracted people who were not going to be
staying long anyway. We decided to rejoice in and emphasize the importance of
Christians living in the city.
I found the following three statements continually scribbled down on note paper that I
wrote to myself before talking to people about the church. This is the closest thing to an
early 'vision' presentation we had.
a) We want to be not just a congregation for ourselves but also for our friends who do not
yet believe in Christ at this point in their lives. (Behind this --the conviction that the
gospel is the key to changing anyone. It is the thing that both believers and non-believers
need to hear constantly.)
b) We want to be not just a ministry for ourselves, but also for the peace and benefit of
the entire city. Our aim is not just a greater church, but a greater city. (Behind this --the
conviction that there is no better place for Christians to live and serve than in the big
city.)
c) We want to be not just a single church, but a movement of the gospel serving all
churches and planting new churches (Behind this --the conviction that the real church is
so diverse, encompassing all races, classes and cultures, that no congregation alone can
really represent Christ to the city.)
Evening Service - As a Presbyterian, I was used to 'reflecting' and planning for two years, not two months,
April-September, but the Crusade staff (especially the Balches) were eager to get going. So we decided to
1989 begin services at Church of the Advent Hope the first week in April. Since I was still
living in Philadelphia, and since a morning service would be expected to have no snafus
or flaws in it, we decided to start with a Sunday evening service at 6:30 p.m. We decided
not to call it 'worship' but 'a time of teaching and getting to know one another as we
consider launching a new church in New York City'. This way, we felt we would take
some pressure off of ourselves to do absolutely everything right. Also, it took pressure off
the attenders. They were not really coming to a 'church' yet--that way they did not feel

that they yet had to make a commitment. We agreed that everyone in the core group
would invite people, hoping to get 50 people there for the first service.
Now--would anyone come? And would the 'right' people come --Manhattan new believers
and non-believers? The first service actually brought out 85 people, but that included 25
or so from a small PCA church in Short Hills, New Jersey. After that, we had 50-60 every
week.
To my satisfaction, a core of young professionals from Manhattan, many new believers,
came from DeMoss to make the new church their home. I estimated there were about 40
of them. I had spoken at DeMoss in September of 1988 and that attracted some of them
to our services. For five and a half months we continued the evening service which grew
steadily, even during the summer. The service mixed Scripture songs with hymns. In the
summer the Keller family moved to NYC. By September the evening service was
averaging nearly 100. A surprising number of non-Christians were being brought by
Christian friends. It seemed to be "working."
Morning Service - The last Sunday of Sept 89 we "officially" opened with a morning worship service which
September 1989- was mildly liturgical, based on historic and classical music, but we kept the evening
August 1990 service which used contemporary Christian worship. Both services attracted 90 people,
with 30 coming to both AM and PM (thus immediately there were 150 people in
attendance). In the fall the first conversions began to occur. A sense of God's power was
evident. After the services, the church both upstairs and downstairs would be filled with
people in groups, usually talking for another hour, often about deeply personal and
spiritual issues. Because the church was still small, I (and the other leaders) could meet
most everyone new who was there each week. It became evident that about 20% of the
attenders each week were non-Christians. We began a 'coordinating group' which was an
informal steering committee. It met for prayer every Friday morning. Every week, nearly
every member told stories of non-Christians they were bringing to Redeemer or meeting
at Redeemer. By January 1990, attendance averaged over 200. In the Spring we began a
4:00 PM service which was identical to the AM service. By June the overall attendance
was nearly 300, and during July and August the numbers actually grew toward 400.
One of the most formative experiences of my career was meeting each week with people
who had come to services. Usually they came up to me after a service and said, 'I want to
talk to you'. I had no office and no staff to manage, and so for the first six to nine months,
I probably met 25-30 people every week (often in the Tramway Cafe) just to talk to them
about spiritual issues. To my surprise, a large number of them were non-Christians and
they ushered me into several worlds I had not known about. One woman was a $700 a
night call girl with an Ivy League degree. Many young men and some women spoke to
me about their lives as gay people. I learned quickly about the pressures of a Wall Street
career. I spoke to Buddhists and Muslims. The most interesting effect of all this was on
my preaching. Each week I had a couple of dozen people giving me very direct feedback
(often unwittingly) about my sermons. I quickly saw what parts of my preaching were
hitting the target and what parts were confusing or missing people. My preaching was
changed steadily through the bombardment of so much real-life evaluation.
The first offerings were taken and began coming in at $3,000 per week--the rate needed
for the first year's budget. I immediately revised the first year budget--upward!--and
began to s eek for more staff. In December 89 we hired Yvonne Dodd as administrator. In
March 90 we hired a part-time pastoral assistant--Scot Sherman, who was then a graduate
student at Princeton Seminary and commuting to New York. In August 90 we hired a
full-time associate pastor--Jeff White, who was then an assistant pastor at Tenth
Presbyterian in Philadelphia.
At the end of the first year we did some surveys of who we had. We discovered that over
2/3 of the people on our mailing list could walk to the church, since they lived in one of
the three Upper East Side zip codes. The church was more white (80%) and even more
single (85%) than it is now. We also happily noted that many long-time evangelicals had
stayed away from us. Gordon MacDonald, a very well-known minister who had come to

Trinity Baptist Church, attracted most of the evangelicals who moved into the city.
Martin Minns, at All Angels, had a bit of a more charismatic bent to the ministry. This
meant that Redeemer did not fill up with evangelical Chris tians who commuted in from
all over the city, or who moved to town and had not roots or web networks with New
Yorker non-believers.
MINISTRY The first ministry "watershed" or goal was to become a church that had a 'spiritual
WATERSHEDS renewal' dynamic in the heart of our ministry. Was the gospel going to be a power, so that
#1 - EVANGELISM sleepy and nominal Christians woke up, and so that really secular non-believers who
and RENEWAL Fall lived and worked in the professional worlds of Manhattan got converted? And could this
89-Spring 91 become a real dynamic so conversions happened systemically, not just 'one off' here and
there?
The fall of 1989 showed a lot of growth, as I noted, but it wasn't until the turn of the year
that it became clear how many non-Christians were being brought to services. And then
many of them began to embrace the faith. This created a terrific excitement among
believers, and many believers in the city who ordinarily would not have preferred
Redeemer now came in order to bring non-Christian friends. Then the fall of 1990
brought an explosion of new growth. In September the AM and PM services were
drawing around 300 people each, so over 500 people (minus repeat attenders) were
coming. Solid and sound conversions now began happening in a continual stream.
It is a bit difficult to convey the sense of these first three years by just giving specific
statistics. In 1970, there had been a wave of spiritual renewal and revival on many
campuses of the nation. (e.g. the 'Asbury' revival; the 'Jesus' movement) My own campus
fellowship had grown from 20 to 120 in a single year--Kathy had experienced the same
thing at her college during the same span. When I first began to come to NYC and visit
Bible studies in 88-89, I felt the same atmosphere building that I had known almost 20
years before. When we finally came and opened the ministry, the sense of God's presence
that Kathy and I had known in that year of revival returned. During those first three years,
there was the same feeling of 'inevitability' that comes during times of awakening. The
gospel seemed brand new, sleepy/nominal Christians awoke with a start, and people got
converted every week. The air was charged with a kind of electricity. Every decision
turned out to be wise. Everyone performed above and beyond their gifts and abilities.
In the fall of 1990 we began another AM service so that eventually service times were 10
AM, 11:30 AM, 4:00 PM, and 6:30 PM. By late spring 91 attendance had risen to almost
700. In the Spring of 1991, I took in our first 200 members. (As church planter, I was
authorized to interview and receive members by myself. The members then were
authorized to elect their officers.) I received 90 men and 110 women. Eighteen of the
men voluntarily told me that they had been gay (I hadn't asked anyone), and that they are
ready to put that behind them and lead the Christian life without it. Informally, I counted
that 25-30% of the members are new believers through ministry in or around Redeemer.
After this we began to do many adult baptisms. Each month I baptized Jewish people and
former atheists and Buddhists and many other new believers through Redeemer or
DeMoss house.
First leadership From late 1989 to the middle of 1990 we had assembled a basic staff of five members--
first Yvonne Dodd, then Scot Sherman, then Jeff White. With Kathy and I, this formed
the basic core staff for the first couple of years. This group lived in Manhattan and all
deeply 'bought in' to the vision. All were directly and personally fruitful in leading people
to Christ. All were also 'generalists' and performed multiple ministry tasks.
We became financially self-supporting in February of 91. In June 91 the first elders,
deacons and deaconnesses were elected. The elders were: Arthur Armstrong, Dave Balch,
Glen Kleinknecht, David Bisgrove. The diaconate was: Joe Little, Vic Muecke, Sam
Wheatley, Larry White, Dianne Balch, Yvonne Dodd, Laura Fels, Marlene Hensley,
Kathy Kelley, Barbara Ohno. We were organized officially as a church on Saturday, June
1, 1991 at a service in Calvary Baptist on 57th Street. Terry Gyger was the preacher.

During the year 1991-92 we continued to grow so that by the Spring 92 there were 850
#2 - SMALL people in Sunday attendance. (Typical figures were 200 at 10 am, 250 at 11:30 am, 130 at
GROUPS and 'the 4:00 pm, and 400 at 6:30 pm, with one-third of the evening attendance consisting of
CELL CHURCH' returnees.) The giving in 1991 was $694,000, and during that time we hired one more
Spring 91-Spring 93 program staff person, Carol Holt, as a counselor, which brought our full-time paid staff
total to five, not including Kathy Keller who was the sixth.
At the end of 1992 we did more surveys. There were about 1,000 people in attendance at
the four services (minus repeat attenders). There were at least 50 to 60 first time visitors
each week, and now perhaps 25-30% of the attendance was non-Christian. The giving in
1992 came in at just over $1,000,000. After three exhausting but exhilarating years of
ministry, by conservative estimates, about 250 people had become Christians and about
half of those had joined the church.
Our small group ministry had been quite slow getting out of the gates. Despite my giving
lip service to the concept, we probably only had 3 functioning small groups through the
Fall of 1990 when 500 people were coming on Sundays. Lane and Jackie Arthur, Jeff
White, and I all lead groups in our homes, but that was obviously insufficient.
Communication and nurture and shepherding were harder to accomplish in this setting
than I had ever experienced or imagined. The young single attenders had a surprising (to
naive me!) number of moral, psychological, and ethical issues on which they were
confused. They were almost impossible to communicate with, keep tabs on, or shepherd
by traditional pastoral models of visitation. There was a desperate need for a small group
ministry that was of high quality.
But the staff began reading Carl George books on the "Cell Church" and we decided to
adopt that model for Redeemer. Basically, we meant by the 'cell model' that 1) nothing
would compete with small groups as the main way we minister to individuals in the
church, and that 2) it is our goal that nearly all members and most of the regular attenders
and lots and lots of non-Christians would be in small groups every week. We have stuck
with that model. Jeff White's natural abilities in small groups led us to make him the first
'cell-meister'. By the spring of our second year (1991) we had moved from 3 to 23 groups
under Jeff's direction in less than 12 months. After Jeff White left the staff Drew Field
took his position and moved the cell system along admirably.
Over the years the Cell-system has had its ups and downs but overall it is one of the great
success stories of the church. Despite the fact that Redeemer continues to have a huge
number of visitors, 'seekers', and observers each week, the cell system has basically been
able to encompass roughly 40-60% of the attendance. When worship attendance has shot
upward, it takes the cell system at least a year to 'catch up' but catch up it does. The 'cell-
model' was quite 'hot' in the late 80's and 90's but most churches have abandoned it. We
continue to be completely committed to it and satisfied with its results.
#3 - GROWTH and It was clear by early 1993 that the growth in attendance was slowing. There were two
EMPOWERING reasons. The first reason was space. We had run out of space at the Seventh Day
LEADERS-- Spring Adventist church, except at the 4:00 service, which could only grow very slowly. What
93-Spring 96 should we do? Growth in itself was not a goal for a church--but evangelism certainly
was. When we found the opportunity to move to Hunter Auditorium, there was a difficult
choice to make. If we moved out of the heart of Carnegie Hill (and from a church
building into a large, public institutional space), we would change ourselves from a
strictly Upper East Side church into a more Manhattan-wide church. We decided to
make the move, mainly because it seemed selfish to make it hard to get in the doors of
Redeemer. Also, it seemed to us that it would be easier to hive off new churches all over
the metro area if we were larger and less ensconced in the Upper East Side ethos.
We made the move to Hunter in the Spring of 1993. This was the only calendar year in
our history that we hardly grew in attendance. We lost a number of people from the
Upper East Side that could not abide the institutional (and tacky) physical environment.
(Hunter auditorium was in rather poor repair.) Our morning service was only about 650
in the new space and the evening service was even smaller--about 450. There was a

definite loss of intensity and intimacy in the services because we now sat in such a
cavernous space. Our voices in song could not fill it. The move was also far more
expensive than we thought, and money became extremely tight in October of 1993.
Thereafter this became a financial problem-pattern for us every year. During the first
three years our growth was so exponential that we simply spent money as we intuitively
felt we had need. Then we found that we had a budget commitment that left us no cash
cushion for the lean months of summer. Each year we had to cut and scrape to cover costs
from August to November, and one year we had to take out a major loan to pay salaries.
Nevertheless, with this space barrier removed, Redeemer began to grow again. Hunter
proved to be a willing and good landlord. God provided again.
But there was a second growth barrier that we only became aware of after the move. As
the staff continued to grow, my 'span of care' was now stretched past the breaking point
and I was giving inadequate supervision. Some staff liked this but (still) needed better
accountability, while other staff hated it and were discouraged. 1993 was almost certainly
the hardest year for me physically and emotionally. I was pretty dangerously exhausted.
During 93-94 a search was made for an executive pastor who would function as co-
Senior Pastor and "director of operations". Dick Kaufmann, who originally almost
became the church planter in 1988, agreed to come to take the job. He moved to New
York with his family in the summer of 1994.
Dick, with the help of Drew Field, Dave Bisgrove, and Arthur Armstrong (all trained in
business and management), completely revised the structure of the ministry. Under Dick
Redeemer's leadership 'de-centralized' into 'empowered' leadership teams. Instead of
asking permission for every move, these teams were authorized to make more decisions
on their own and then simply report their actions to the Staff and Session. Staff were
continually challenged by Dick to move past being "workers" or even being "leaders of
workers" to being "leaders of leaders". "Give your job to people who you train and then
empower to do it without asking your permission." That was the mantra. Considering
the sweeping nature of this change, the transition went well, though it took two years.
Many 'bottlenecks' are solved. One practical cost for many was that the preacher (me) is
no longer everyone's pastor and supervisor. A second practical cost was that, though far
more now gets done, there is less central control and there are more 'bloopers' and
mistakes. Both of these costs are minor compared to the benefits. Nevertheless, we made
a decision to do what it took organizationally to become a much larger organization. The
basic principles of de-centralizing and empowering have had to be 'retooled' as we have
grown, of course. But the basic commitments remain in place.
Dick's careful teaching and detailed management of process slowly transformed us. This
was the third great ministry watershed, after 1) the founding of the church as a super-
outward faced evangelistic body, and 2) the re-orientation of the fellowship into a cell-
model. (Also two new daughter churches were started, one in the city [the Village--under
Scot Sherman] and one in the suburbs [Trinity--under Craig Higgins]). Both church
planters were supervised by the executive pastor.
Not surprisingly, in the wake of all Dick's changes, Redeemer began to grow at a greater
pace again. Its combined attendance was 1,150 in the spring of 94 but climbed to 1,450
by the spring of 1995 and then grew about two hundred a year for each of the next three
years.
#4 - FROM MEGA - Planning the next chapter--Spring 96-Fall 99
CHURCH TO Three nagging problems or worries led Dick and me to do some major brainstorming at a
MOVEMENT--
convent in Ossining, NY, in the winter of 1996. The problems were the 1) the recurring
Spring 96-Fall 01 financial crunch each year, 2) the fears of losing our space at Hunter due to politics or
renovations, and 3) the sense that we were not able to give the new church plants we'd
begun sufficient supervision, nor could we see how we would get the time to foster more
new congregations. As Redeemer grew, Dick and I had less and less time for church
planters like Craig Higgins, Scot Sherman, and Jeff White (who was in transition to begin
work in Harlem).

As we were thinking about finding alternate space in addition to Hunter, it occurred to us
that we should become a multi-site church, which would be a way to eventually become
four new congregations in Manhattan. The vision was that whenever we had to begin a
new service (to make room for new people) we would put it in a new geographical
location somewhere around Central Park.. This would create four sites that were not
'daughters' but 'equally Redeemer', with the Senior Pastor preaching the same sermon at
all of them. But people attending each site would be returned to worship in their
neighborhoods which strengthens the ability to do friendship evangelism, to have
fellowship with other congregants, and to do ministry in the community. Dick
immediately saw that we would need to do a major Capital Fund Campaign in order to
finance all this, but that would give us much more financial 'room' in general, and it
would also enable us to hire new staff to supervise new church planting.
Though we had always said, "we are not just a church, but a movement," we had never
had any concrete way of realizing that vision. Now we began to see how it could be done.
We also had begun to talk about the problems of mega-churches, and especially the
problem of finding a successor to the mega-church founder. (In other words, the four
'sites' of multi-congregational Redeemer would become their own churches and each call
their own ministers after I retired.) This plan seemed to address six or seven problems at
once! We drove back from the convent with mischievous grins, imagining the looks on
the staff's faces when we unveiled another sweeping 're -invention' of Redeemer. When I
told Kathy, she screamed so loudly she scared the cat.
This was the fourth major ministry watershed in the life of the church. (See summary
below.) It took us until the end of 1996 to revise our own vision as we presented it to the
leaders and staff and the congregation. Then we conducted the Capital Fund Drive in the
spring of 1997 and raised pledges of $4.3 million dollars. That laid gave us the basis for
1) moving to a multi-site congregational model, and 2) beginning the Redeemer Church
Planting Center. The money was to be split evenly between those two causes. The first
concrete steps toward the multi-site occurred in fall 1997, when I began preaching only
one sermon at both morning and evening services, in preparation for transitioning into the
new model. The second concrete step came in February of 1999, when we opened our
third service at the first new site, the West Side PM service. Unfortunately, the time
(5:00pm) and the building (First Christ Scientist at 96th and CPW) were not the most
desirable for a number of reasons. In the fall of 2000, however, we moved the West Side
congregation to a 7pm service at St.Paul/St.Andrew Methodist church at 86th and West
End avenue. This time things 'took off' and we have the first fruits of the new model. By
the fall of 2001 the service was regulary drawing over 600 and growing. The
congregation is indeed West Siders and has more focus on its part of the city in a way
than do the more 'regionalized' Hunter services.
Executing the Plan - In the summer of 1999, Dick left to do church planting in San Diego, and Terry Gyger,
Fall 99 to Fall 01 the guy appearing in the very first sentence of this history, came to become executive
pastor. Terry's mission in many ways is to help us execute the plan that Dick and I had
forged with the church--namely, to go from being a church to being a movement. Terry
was completely committed to the vision. Just as Dick was perfectly experienced and
equipped for his chapter in Redeemer's history, so Terry was equipped for this one.
Under Terry's guidance we called Osni Ferreira to head our Church Planting Center. We
have begun developing instruments for assessment and training and supervision of church
planters.
What are some of the issues that we will have to face for 'executing' this fourth phase of
Redeemer's development? First, we need to complete the establishment of the multi-site
model. That will entail at least finding a West Side AM worship site (a task that has been
extremely difficult.) It may mean also finding a different East Side PM worship site in
order to help that service 'jell' into more of a congregation. Lastly, specific steps will have
to be taken to move each site into more of a self-governing congregation. That is several
years away as of this writing. Second, we need to bring the Redeemer Church Planting
Center completely 'on-line' so it is routinely planting the desired annual number of

Redeemer daughters, other NYC congregations, and other churches in other cities.
Thirdly, we must develop a far better system of systematically discipling our people and
of identifying and training leaders both lay and staff and pastoral. Fourthly, we need to
have a 'development' department that enables us to have the financial resources to meet
these goals.
We should not under-estimate the importance of 'training' or 'leadership development' for
this chapter of 'becoming a movement'. How can the original leaders of the church
reproduce themselves--their ministry philosophy, vision, and skills --so that hundreds of
new lay leaders are released into the city to do what the original handful has done? How
can the church reproduce itself into scores of churches with a unity of vision? How can
we equip thousands of Christians to serve the city by healing its hurts and renewing its
culture? Multiplication can't happen unless we learn how to reproduce and train leaders.
#5 - WHAT'S THE The 'Becoming a Movement" chapter of Redeemer's history has been a multi-faceted one,
NEXT CHAPTER? and therefore the longest one. But in some ways it is probably only 2-3 years away from
Fall 01 and on completion. It will be complete in the sense that the mechanisms (Multi-sites, Church
Planting Center, Discipling/Training system, Development) will be in place doing their
job toward the goal of creating a movement of a Redeemer-like churches and Redeemer-
helped churches across the city.
Then what? Will there be another identifiable 'chapter' into which we put our main
energy? I only suggest this possibility. Redeemer's core values have always had section
on 'changing the city' through three means: Church Planting, Mercy and Justice
Ministries, and 'Marketplace' ministries. Of all those core values the one we have done
the least about practically is 'marketplace'. One of the distinctives of Redeemer has
always been that we know the world cannot be changed only through Christians
becoming ministers. The world will be changed by lay-Christians finding creative ways
to reach others for Christ in their workplace and through the distinctiveness and
excellence of their work. There are other churches like Redeemer who talk about this and
have 'study centers' to train lay people to do this. But in NYC Redeemer sits on top of the
actual engine of culture-formation. How do we affect it? How do we influence it?
Part of the difficulty of doing 'marketplace' ministry is that it encompasses everything
from Bible expositions and outreaches to the business community to writing theater
works for Broadway. Nevertheless, this very large ministry goal should be tackled. It sits
in our core values, still undetonated.
OVERVIEW 1989 - Becoming an effective evangelistic church with secular young professionals
through a combination of friendship, worship, and preaching. (Tim Keller)
1991 - Becoming a 'cell church' that created no competition for small groups as the main
way to do ministry in the lives of individuals. (Jeff White)
1994 - Empowering staff and leadership teams to take responsibility for ministry so that
we could function as a large church. (Dick Kaufmann)
1998 - Moving from being a church to being a movement. Church Planting Center. Multi-
site model. Systemic training/discipleship. Development (Terry Gyger)

PROJECT—Learning from Redeemer’s History
We’ve just read Tim’s story. Now review Tim’s outline and list several practical
insights you gather from the history of the Redeemer church plant story.
1.
2.
3.
4.
5.
In what ways does this summary spark your interest in church planting? Identify several
personal NEEDS you would like to address in this study.
1. Knowledge Needs (concepts about church planting)
a.
b.
c.
2. Attitude Needs (concerns about the context or task)
a.
b.
c.
3. Skill Needs (abilities needed to do the job)
a.
b.
c,
What, specifically, do you anticipate happening as a result of this study? Write down
your EXPECTATIONS as you enter this study.
1.
2.
3.
4.
5.
6.
7.

P U R P O S E A N D U S E O F R E D E E M E R’S C H U R C H P L A N T I N G M A N U A L
Why another church planting manual?

Reasons for writing a
The Redeemer Church Planting Manual has been written to help fulfill Redeemer’s
church planting
vision, "we are not just a church, but a movement." To be a church planting movement
manual
that invades and transforms New York City with the gospel requires a host of gospel
churches. Though numerous books and manuals have been written in the last decade to
guide leaders in starting churches, most have focused on the task of starting one church
not a movement. And most are primarily applicable to starting churches in the suburbs.
While learning from these sources, the authors write primarily to assist Redeemer’s
Church Planting Center in recruiting, training and supervising church planters. The
manual has a specific context in mind: New York City. It has a grand goal in mind:
filling the city with gospel churches that plant churches. It has a definite strategy:
starting churches that fit the needs of neighborhoods and people groups in the five
boroughs of New York. And it recognizes that multiple church models will have to be
designed to meet the challenge of diversity.
Church Growth
Imbedded in Redeemer’s history is an immovable conviction. It is this: that identifying
Principles
Biblical principles and applying them to a changing situation is the most appropriate way
of “doing” church planting. A church planting process can be outlined. A system may be
defined. But these steps cannot produce a new church without the spiritual life and
vitality of enduring principles.2 For example, here are three church growth principles for
urban church planting:
a. Gospel—know the gospel thoroughly; communicate not a click toward law or

license. The gospel brings life-changing power.
b. Context —know the culture. Adapt not a click too little or too much. Thoughtful
contextualization brings culture-transforming power.
c. City—love your city. Love it with the confidence and humility of the gospel. The
city will change you.
While anchored to these church growth principles, the process of church planting
Church Planting
elaborated in this manual involves five broad stages:
Process
1. Owning the Church Planting Vision. The purpose of this stage is to recruit and
train church planters who will embrace the Redeemer DNA in terms of vision,
values and call.
2. Learning and Planning. The purpose of this stage is to so thoroughly understand
the target community that the ministry design and church model fits the community
not the whims of the church planter.
3. Launching the Church. The purpose of this stage is to actually implement the
ministry design from start-up evangelism to building Christians and releasing
servant-leaders.
4. Renewal Dynamics. The purpose of this stage is to encourage leaders of the new-
found church to rediscover and apply the gospel so that God’s power is fully
released.
5. Changing the Fabric of the City. This final stage applies the gospel to culture,
seeing God bring spiritual, social and cultural change to the city.
2
Tim Keller in How to plant churches , 2000, unpublished paper, expands these three key principles.
The over-riding objective of this manual is that church planters become convinced that
Objectives identifying Biblical principles and applying them to a changing situation is the most
appropriate way of “doing” church planting.
Specifically, this manual will encourage you to:

• understand and apply Scripture to church planting issues and
situations.
• clarify your rationale for getting involved in church planting.
• assess your values for the kind of church you desire to plant.
• re -examine your love for the city.
• explore urban church planting models and methods.
• evaluate your understanding of a “call” to church planting.
• select a people group or neighborhood that fits your calling.
• become sensitized to the need of on-going research and evaluation.
• understand and design a philosophy of ministry that fits your
target group.
• write a realistic action plan for starting a church with your target group.
• follow assignments and projects for launching the church from birth to
maturity.
• move beyond a successful church plant to release leaders who participate in a
church movement.
If you already know something about church planting then maybe you don’t need to read
How to use this
the whole manual to benefit from it. You may simply want to do a partial study or (if you
manual
have done a church plant) to do a reflective evaluation of your past situation.
If, however, you are beginning church planting with the Redeemer Church Planting
Center, you should do a full study of this manual. You will be led by a
coach/trainer/supervisor and become part of a community of church planters who learn
together as they implement the assignments.
Option 1. Partial Study. Let’s assume you are already into a church planting situation.
First, grasp the essence of church growth principles vs. methodology. Study in depth the
nature of the gospel (see Redeemer Resources in the appendix). Then read chapters 4 and
5 on research to make sure that your preaching, worship and church life is linking the
gospel to the context you are in.
Option 2. Reflective Evaluation. Perhaps you have done a church plant and want to
analyze the experience and learn some lessons so that in the next go around you will do a
better job. Read the summary of Redeemer’s history and the lessons learned. Write a
similar story line of your situation. Then do an analysis of the lessons you learned and
compare with the Redeemer lessons. Finally choose the chapters in this manual that may
apply to the action-steps you missed or neglected.
Option 3. A Full Study. The purpose of the manual is to train church planters on-the-
job in New York City. The most effective approach is to go through the manual as you
implement the steps to start the church. You will be guided by a mentor/coach and will
bring your completed assignments to the church planter meeting each week. Insights,
new motivation, prayer and reality checks will spur you on to effective church planting.
The general format of each lesson will include an outline with extensive textual material.
Lesson Format The lesson will end with an exercise to stimulate application of the content. These
assignments may include any one of the following types of exercises:

WORKSHEET—short statements, questions
or suggestions for application. The purpose is to move from reading to
clarification and comprehension.
CASE STUDY—a real-life or Biblical church planting problem that has no

simple solution. It is presented to a small group for discussion. The solution to
the problem is worked out by the group. The purpose, of course, is to seek a
biblical solution to the problem. The dynamics in which each person has the
right to speak or listen helps individuals grow and teaches discernment.
PROJECT—a longer assignment that has practical usefulness in an actual

church planting situation.

“C H A N GIN G T H E CIT Y” O V ERVIEW
Tim Keller came to New York in 1989 with a clear, compelling purpose: to apply the
gospel to the city of New York so as to change it spiritually, socially, culturally, and,
through it, to change our society and the world.3 His vision was more than to plant a
church that would be a seedbed for other churches. He wanted to see the gospel applied
in such a way that it would transform the city. He saw the gospel transforming people
who in turn would change their neighborhoods in many ways.
1. Change in the overall level of civility—drastically reduced crime, drastically

Gospel Change reduced levels of corruption, integrity in dealings and interactions, greatly
increased “neighborliness”—people demonstrating responsibility for the well-
being of one’s neighbors.
2. Change in family structure—more families staying and settling in, better
relations between the sexes. “Ex-gay” a proven and respected path, yet active
homosexuals not bashed. More marriages and more healthy ones, yet single life
not scorned or stigmatized.
3. Change in race and class relationships—great reduction of racial tensions, and
innumerable cooperative efforts between the “haves” and indigenous leadership
among the “have nots”. Literally hundreds of community development projects
that eschew the old fashioned “Democrat” or “Republican” fixes which leave
the poor out of the loop.
4. Change in cultural work being produced—art, scholarship, literature, theater and
movies, foundations for the arts producing work that is inspired by special
revelation of Christ or at least by the general revelation of the Creator and the
moral law and the dignity of humanity.
Strategy for change The 20-year plan to accomplish this vision has two phases.
• Phase I: 10 years (a) to start Redeemer as an anchor church in the Manhattan
crossroads areas as a basis for a future movement; and (b) to develop a multi-ethnic,
multi-model, urban-focused, rapidly growing presbytery in the New York City
metropolitan area, with 20-25 churches. (This phase has already been accomplished.)
• Phase II: 10 years to make Redeemer not just a church, but a catalyst for a
movement in the city which renews (revives) and expands the body of Christ through the
recovery and application of the gospel. By grounding Christians and ministry leaders in
the gospel, Redeemer leaders plan to (a) renew Christians so that they can penetrate the
marketplace and society following Christ in their vocation and cultural leadership; (b)
renew social fabric of communities with church-based community development; (c)
renew churches with gospel communication and prayer; (d) multiply churches by
inspiring and equipping congregations to plant new missions.
Now that Redeemer Church is a vital congregation with 4,000 persons worshiping at
The Church Planter’s multiple sites, leadership is focusing on Phase II of the plan. The Redeemer Church
Manual Planting Center has been established to train and equip church planters from many
denominations to start hundreds of new gospel-driven churches in the city. The Church
Planter’s Manual (see diagram on next page) is one of the tools used to equip these
incoming church planters. Three phases are covered in the manual.
Phase I: Preparation. First, leaders are helped to understand the vision and
values of Redeemer. Their context and where they fit in the church planting scheme is
then discussed. Assessment of their skills for church planting follows. Once accepted
into the Center with a definite field in mind, applicants proceed to the next level of
training, e.g. learning and planning. Here they do specific research of the neighborhood
where they hope to start a church, develop a philosophy of ministry that fits that area, and
write an action plan. This preparation phase normally takes from 6 months to a year.
3
Tim Keller, New York Project: A Ministry Vision, 1995, unpublished paper.
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Stage II A: Launching the Church. This phase of the church planting plan takes
Launching the Church from 3 to 5 years depending on the model, the launch team, resources, and receptivity.
The Manual focuses on three crucial elements that make the emerging community a vital,
growing body: its way of connecting people to Christ, its method of building Christians
into servant leaders, and its willingness and intention to release servant leaders.
Stage II B: Renewal Dynamics. New churches, like all growing organisms, go
through developmental stages. In early life there is great enthusiasm and energy often
followed by tiredness, criticism, disunity and possible stagnation. These church illnesses
affect individual leaders as well as the corporate body as a whole. Church leaders must
be alert to these trends and constantly work for the Spirit’s renewal. Vitality must be
retained at all costs or stagnation will lead to ineffectiveness and possible death. Gospel
impact on the surrounding culture will be possible only through the energy provided by a
constantly renewing church. Two chapters in the Manual address these issues.
Changing the City Stage III: Changing the City. Three models are used as backdrops for change
dynamics: the Ezra model for spiritual change, the Nehemiah model for social change,
and the Esther model for cultural change. Examples from Redeemer’s initiatives in these
three areas are provided.
The focus of the Church Planter Manual is to assist church planters become part of a
Summary company of Christians who are committed to applying the gospel to themselves and to
the neighborhoods of New York City. The city will not be changed radically in 20 or 30
years. The church’s actual performance has always fallen far short of the ideal. Yet the
church remains history’s most influential institution. Lesslie Newbigin’s moving tribute
to the church’s role in society gives us hope:
The Church is an entity which has outlasted many states, nations and empires,
and it will outlast those that exist today. The Church is nothing other than that
movement launched into the public life of the world by its sovereign Lord to
continue that which he came to do until it is finished in his return in glory. It
has his promise that the gates of hell shall not prevail against it. In spite of the
crimes, blunders, compromises, and errors by which its story has been stained
and is stained to this day, the Church is the great reality in comparison with
which nations and empires and civilizations are passing phenomena. The
Church can never settle down to being a voluntary society concerned merely
with private and domestic affairs. It is bound to challenge in the name of the
one Lord all the powers, ideologies, myths, assumptions, and world views which
do not acknowledge him as Lord. If that involves conflict, trouble, and
rejection, then we have the example of Jesus before us and his reminder that a
servant is not greater than his master.4
4
Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans, 1989), 221.
Pa r t O ne:
O w ning t he
Chu rch Plan ting
V ision
Chapter 1. Clarifying Biblical Rationale. . . . . . . . . . . . . . .27
Chapter 2. Getting to Know the Context. . . . . . .. . . . . . . . .42
Chapter 3. Understanding Church Planting Leadership . . . 57
SUMMARY:
Part I addresses the elements that give substance and assurance to a prospective church
planter. Basically it answers the question: How can I obey the Bible here and now? This
question in turn has three parts: (a) how can I obey the Bible? (b) how can I obey the
Bible here and now? (c) how can I obey the Bible? Each question is addressed in the
chapters that follow. These three questions correspond to the approach suggested by
John Frame. 5 He argues that to know anything we must follow this tri-fold process as
illustrated in the following diagram.
(a) Clarifying the Biblical Rationale
(b) Context (c) Leadership
To give confidence to the church planter that his ministry is rooted in biblical norms, this
Clarifying biblical chapter deals with three issues pertinent to church planting. (a) the biblical imperative of
rationale planting churches, (b) the biblical description of a local church, and (c) the biblical values
and convictions that shape church ministry. Without biblical certainty in these areas the
church planter will lack courage to face the task.
Getting to know the The church planter will select a specific neighborhood or people group in New York.
context Does he understand why New York is important to the Christian church? Is he captured
by a love for the city with all of its diversity, density and spiritual need? Has he grappled
with the biblical view of cities? Is he ready to unpack and face the cost as well as the
joys of being a New Yorker? To answer these questions this chapter focuses on city
issues, moves on to urban models of church ministry, and gives some pointers in
selecting a neighborhood or people group.
Chapter three addresses the issue of leadership: qualities, calling, and assessment.
Understanding Having reviewed the matter of the Biblical rationale and contextual issues, the decision of
church planting entering church planting may hinge on this last item, “has God equipped me for and
leadership called me to this task?”
5
John Frame, The Doctrine of the Knowledge of God, P&R Publishing, 1987, p. 74. Fig.2
C h a p t e r 1 . C l a rif y i n g t h e B ib li c a l R a t i o n a l e
Vision primarily answers the question, “What kind of church do I plant?” But that
question is rooted in a deeper inquiry, “Why plant churches at all?” And if it is so
important to plant churches, “What will they look like, what will make them compelling,
what values will they demonstrate?”
1 . 1 W H Y P L A N T C H U R C H E S ?6
Using Tim Keller’s rationale, we begin with this thesis. The vigorous, continual planting
of new congregations is the single most crucial strategy for 1) the numerical growth of
the Body of Christ in any city, and 2) the continual corporate renewal and revival of the
existing churches in a city. Nothing else--not crusades, outreach programs, para-church
ministries, growing mega-churches, congregational consulting, nor church renewal
processes --will have the consistent impact of dynamic, extensive church planting.
1. Jesus' essential call was to plant churches.

Jesus Call
Virtually all the great evangelistic challenges of the New Testament are basically calls to
plant churches, not simply to share the faith. The “Great Commission” (Matt.28:18-20) is
not just a call to “make disciples” but to “baptize.” In Acts and elsewhere, it is clear that
baptism means incorporation into a worshipping community with accountability and
boundaries (cf. Acts 2:41-47).
Bible's Premise: The only way to truly be sure you are creating permanent new
Christians is to plant new churches. Why? Much traditional evangelism aims to get a
“decision” for Christ. Experience, however, shows us that many of these decisions
disappear and never result in changed lives. Why? Many (most?) decisions are not really
conversions, but often only the beginning of a journey of seeking God. Only a person
who is being evangelized in the context of an on-going worshipping and shepherding
community can be sure of finally coming home into vital, saving faith. This is why a
leading missiologist like C. Peter Wagner can say, "Planting new churches is the most
effective evangelistic methodology known under heaven.7
2. Paul's whole strategy was to plant urban churches.

Paul’s Strategy
The greatest missionary in history, St. Paul, had a rather simple, two-fold strategy. First,
he went into the largest city of the region (cf. Acts 16:9,12), and second, he planted
churches in each city (cf. Titus 1:5- appoint elders in every town.) Once Paul had done
that, he could say that he had preached the gospel in a region and that he had no more
work to do there (cf. Romans 15:19,23).
Bible's Premises: a) The way to most permanently influence a country was through its
chief cities, and b) The way to most permanently influence a city was to plant churches in
it.
6
Tim Keller, Why does Redeemer put such a Priority on Church Planting?, Feb. 2000, unpublished paper.
7
C. Peter Wagner, Strategic Growth (Glendale: Regal, 1987), p. 168.
• Younger adults are disproportionately found in new congregations. Why? Older
PRACTICAL
churches' traditions (time of worship, length of service, emotional responsiveness,
WISDOM:
sermon topics, leadership style, emotional atmosphere and thousands of other tiny
1. New churches best customs) reflect the sensibilities of leaders from the older generations who have the
reach new influence and money to control the church life.
generations, new
residents and new • New residents are better reached by new congregations. Why? In long-established
people groups churches it may require a tenure of 10 years before you are allowed into places of
leadership and influence but in a new church, new residents tend to have equal power
with long-time area residents.
• New social groups are better reached by new congregations. Examples: (1) New
white-collar commuters in a former farming community will find older churches
oriented to the original social group. (2) New Hispanics in a former Anglo
community will find a new, deliberately bi-racial church far more able to create
'cultural space' for newcomers than older churches. (3) New immigrant groups
always can only be reached by new churches ministering in their own language.
Summary: New congregations empower new people much more readily than older
churches. This means church planting is not only for “frontier regions” or “pagan”
countries that we are trying to see become Christian. Christian countries will have to
maintain vigorous, extensive church planting simply to stay Christian!
• Dozens of studies confirm that the average new church gains most of its new
2. New churches best
members (60-80%) from the ranks of people who are not attending any worshipping
reach the un-
body, while churches over 10-15 years of age gain 80-90% of new members by
churched.
transfer from other congregations.8 This means that the average new congregation
will bring 6-8 times more new people into the life of the Body of Christ than an older
congregation of the same size.
• Why? As a congregation ages, powerful internal institutional pressures lead it to

allocate most of its resources and energy toward the concerns of its members and
constituents, rather than toward those outside its walls. Older congregations therefore
have a stability and steadiness that many people thrive on and need. Many non-
Christians will only be reached by churches with long roots in the community and
the trappings of stability and respectability. But new churches, of necessity, are
forced to focus far more of its energies on the needs of its non-members and
becomes much more sensitive to the sensibilities of non-believers. There is also a
cumulative effect. In the first two years of our Christian walk, we have far more
close, face-to-face relationships with non-Christians than we do later. Thus new
Christians attract non-believers to services 5-10 times more than a long-time
Christian. New believers beget new believers.
• What does this mean practically? The only wide scale way to bring in lots of new
Christians to the Body of Christ in a permanent way is to plant new churches.
8
Lyle Schaller, quoted in D.McGavran and G.Hunter, Church Growth: Strategies that Work (Nashville:
Abingdon, 1980), p. 100. See C. Kirk Hadaway, NewChurches and Church Growth in the Southern
Baptist Convention (Nashvil1e: Broadman, 1987).

PROJECT: Checking out the churches in your neighborhood
Example: Town-A, Town -B and Town-C are the same size, and they each have 100
churches. In Town-A, all the churches are over 15 years old. The number of active
Christian churchgoers in that town will be shrinking, even if four or five of the churches
get very “hot” and double in attendance.
• In Town-B, 5 of the churches are under 15 years old, and they along with several older
congregations are winning new people to Christ, but this only offsets the normal declines
of the older churches. Thus the overall numb er of active Christian churchgoers in that
town will be staying the same.
• Finally, in Town-C, 30 of the churches are under 15 years old. In this town, the overall
number of active Christian churchgoers will be on a path to grow 50% in a generation.9
Do a quick research study of the number of churches in the neighborhood you are
targeting.
Take a 5-mile radius of your community. Summarize the following:
1. _____________churches over 15 years old.
List the types of churches: ___mainline ___charismatic ___other
2.______________churches under 15 years old.
3. List the types of churches: ___mainline ___charismatic ___other
How appropriate do you think it is to start a new church in the selected target area?
A general rule of thumb : a) If over a third of a city's churches are new (under 20 yrs old)
b) there is one church for every 1,000 residents, then c) we know that the number of
Christians in the city will be growing vigorously. (These figures will depend on how vital
the already-existing churches of a city are.)
9
See Lyle Schaller, 44 Questions for Church Planters, (Nashville: Abingdon, 1991), p. 12. Schaller talks about
‘the 1 % Rule'. Each year any association of churches should plant new congregations at the rate of 1% of their
existing total--otherwise, that association will be in decline. That is just 'maintenance'. If an association wants to
grow 80%+, it must plant 2-3% per year.

PROJECT: Church planting and church attendance
Read and Mark “!” for something that helped you
“?” for something that raised a question
In 1820, there was a church for every 875 Americans. But from 1860-1906,
Protestants planted a new church for every population increase of 350. By 1900 we had 1
church for every 430. In 1906 1/3 of all the congregations in the country were less than
25 years old.10 As a result, the percentage of the U.S. populatio n involved in the life of
the church rose steadily. For example, in 1776, 17% of the U.S. population were
“religious adherents,” but that rose to 53% by 1916. 11
However, after WW I, church planting plummeted. Once the continental U.S. was
covered by towns with church buildings in each, there was resistance from older churches
to any new churches in “our neighborhood.” But the vast majority of congregations reach
their peak in size during the first 25 years and then remain on a plateau or slowly
shrink. 12 Why? In general, older churches cannot reach new residents, new generations,
new social groups, and un-churched people very well, and as those groups increase in a
community (which they will inevitably!) the original churches reach a smaller and
smaller segment of their town, and the percentage of un-churched increases.
Nevertheless, older churches fear competition from new churches and oppose them.
Mainline churches, with centralized government, have been most effective at opposing
new churches; as a result they have shrunk the most.13
CONCLUSION: Church attendance and adherence overall in the United States is
decreasing. This cannot be reversed in any other way than in the way it originally had
been so remarkably increasing. It is unlikely that we can ever plant a church for every
500 residents again--which resulted in over 50% of the population becoming churched
Christians.
In the City of New York there are about 8 million people. That would mean that there
should be 8,000 churches. The official estimates are about 2,800, but nearly everyone
believes that is too small. Nevertheless, that is a big challenge.
YOUR OBSERVATIONS:
10
Ibid, pp. 14-26.
11
12
Roger Finke and Rodney Stark, The Churching of America 1776-1990 (New Brunswick: Rutgers, 1992)p. 16.
Schaller, 44 Questions, p.23.
13
See Schaller's case that it is a 1ack of church planting that is one major cause of the decline of mainline
Protestantism. Ibid, p.24-26. Finke and Stark show how independent churches, such as the Baptists, who have
had freedom to plant churches without interference, have proliferated their numbers. Churching, p. 248.

1 . 2 W H A T K I N D O F C H U R C H E S D O W E P L A N T?
The churches we seek to plant are biblical in their functions, gospel-focused in their
convictions and beliefs and Presbyterian (elder-led) in their structure.14
A. BIBLICAL
Acts 2:40-47 is the classic text describing the very earliest church and how it lived its life
FUNCTIONS
corporately. It is extremely concise but also extremely complete. John Stott writes: "It is
incorrect to call the Day of Pentecost 'the birthday of the church'. For the church as the
people of God goes back at least 4, 000 years to Abraham. What happened at Pentecost
was that . . .God's people became the Spirit-filled body of Christ. (The Message of Acts ,
p.81) Thus this picture of the church is also a picture of what the church becomes when
the power of the Spirit is in evidence. During times of spiritual revival and renewal, the
church can return to some degree to this form. People studying this text seriously can
discover an almost endless stream of important insights as to how Christians should live
together in community. The "answers" given below are relatively brief.
1. vv.40-41. Why do you think Peter tells them to save themselves from "this
What is a generation?
generation"? What does this statement imply about the church, and about becoming a
Christian?
Peter urges that his hearers "save themselves from this corrupt generation " (v.40). A
"generation" is a whole culture. Today there is lots of recognition that each generation
has its own common characteristics of mind and thinking and behavior. There is the
"depression generation" and the "Baby Boomers" and "Generation X"--each have their
own mindset. Peter recognizes that his hearers are not just individual sinners, but they
participate in the whole mindset and world view of their culture and generation.
Therefore, Peter tells them that now the main determinant of their mind and heart will no
longer be the spirit and thought of their peers and society, but the spirit and truth of God.
This means that to become a Christian changes the way one looks at everything--it leads
to a radically examined life. It means that the gospel and truth of God will lead me to
look at all my relationships, my family, my work in the world, my racial and cultural
identity--all in a new light.
This also means that the church itself is a "new generation"--a whole new people, a
counter-culture. In it, our economic, racial, social and psychological relationships are all
distinct and different from those in the surrounding culture. The church is not simply an
aggregation of individuals who are saved, but it is a "pilot plant" of what humanity would
look like under the Lordship of Christ. We are to show the world a whole new way of
being human.
2. VV.42-47. Make a list of the characteristics and functions of the early church which
Listing church
are evident in this passage.
characteristics and
functions
This list can be broken down in many ways. I will make a longer list here because it helps
to see the richness of the passage. Then in the next study questions, we will try to
organize the characteristics and ministries under four headings. For now, just brainstorm.
Here are a series of insights.
a) The church trained and educated its members. ("devoted themselves to the apostles'
teaching" v.42a).
b) The church brought its members together constantly--"every day " (v.46)! They
couldn't stay away from each other.
c) The church moved members into relationships of mutual support and fellowship ("they
14
The following section is taken from Tim Keller’s Acts Curriculum, Evangelism: Equipping Believers in
Mission and Outreach, Version 2, 1998.
were together" v.44a; "the fellowship " v.42b).
d) The church had both small group meetings ("they broke bread in their homes " v.46b)
and large group meetings ("continued to meet together in the temple courts" v.46a).
e) The church practiced the sacrament of the Lord's Supper constantly. (The term "the
breaking of bread" in v.42 and v.46 is thought by most scholars to be a description of a
meal together at which the Lord's Supper was observed. The key indicator that this is the
meaning of the phrase is the word "the " before the "breaking of bread.”)
f) The church spent much time in group prayer ("devoted themselves to prayer" v.42d)
which occurred evidently in both homes and large public gatherings.
g) The church practiced radical stewardship, economic sharing and "mercy ministry" at
least within the community. People got practical financial and material help for their
needs ("Selling their possessions and goods, they gave to anyone as he had need " v.45).
h) There were deeds of power which accompanied and verified the truth of the apostles'
preaching ("many wonders and miraculous signs were done by the apostles " v.43).
i) There was a general spirit of joy ("glad and sincere hearts " v.46) and praise("Praising
God" v.47a) which permeated every meeting at every level.
j) This community life was extraordinarily attractive to outsiders ("enjoying the favor of
all the people " v.47).
k) The church was evangelistically effective in the extreme, with new conversions
everyday. ("The Lord added daily those who were being saved." v.47)
1) Conversions were not seen individualistically. When a person was saved, they
were"added to their number" (v.47)--they were incorporated into a deep relationship to
the church body, not just to the Lord.
3. What do we learn here about the church's a) ministry of learning and b) ministry of
Ministry of learning
fellowship?
and ministry of
fellowship
Ministry of learning: (1) It was intense. "Devoted themselves" (v.42) means that there
was a high commitment to learning. Spirit-filled is not set over against the intellect! (2) It
was completely centered on the "apostolic teaching.” It was not learning in general, but
rather the study of God's revelation as it came through the apostles. Today, of course, the
apostles' teaching is in the Scriptures. (3) It was accompanied by "apologetics.” They
were not just taught what to believe but given evidence for why to believe it.
This point is missed unless we realize that v.43 is not an isolated statement--it follows
v.42. The apostles teaching (v.42) was validated and verified by their miracles and
wonders (v.43). These miracles were not naked displays of power, but were signs.
Heb.2:3-4 show us that the purpose of miracles in the early church was to show listeners
the truth of the gospel message the apostles brought. A survey of the Bible reveals that
miracles are not distributed randomly and evenly throughout history, but they come in
clusters, when God sends a new set of messengers into the world with a new stage of
revelation. (Thus there are only three "ages" of miracles--Moses and the Exodus, Elijah
and the prophets before the exile, and Jesus and the apostles.) Since we are not apostles,
it is not likely that there will be the same number and kind of miracles today as then. But
we must realize that the principle of v.43 was that people were shown evidence of the
truth of apostolic teaching, so they would devote themselves to it.
Ministry of fellowship (1) It also was intense ("they devoted themselves ... to fellowship"
v.42). It was therefore not something that just happened. They worked at it. This implies
accountability with one another, a sense of responsibility to care and support and guide
each other. (2) It was daily ("every day "v.46). They did not just see each other on
Sundays, but were involved in each other's daily lives. (3) It was economic as well as
spiritual ("had everything in common "v.44). They recognized not only that other brothers
and sisters had a claim on their time and heart but also on their resources. (4) It was very
small group/house church based. ("They broke bread in their homes " v.46). If we put this
together with statements like Acts 20:20 and greetings to "the church that meets in their
house" in I Cor. 16:9 and elsewhere--we can see the importance of small group
community in the early church. They had regular meetings where this same set of
ministries--learning, loving, worshipping--was conducted at the mini-level, so as to
supplement what was happening at the "maxi" large group level. (5) It was extremely
sensitive. They knew immediately who had "need" (v.44).
4. What do we learn here about the church's a) ministry of worship and b) ministry of
Ministry of worship
witness and service
and ministry of
witness
Ministry of Worship. (1) It had corporate form. In v.42, Paul literally says that "they
devoted themselves to the breaking of the bread and the prayers ". This is almost
certainly a reference to 'liturgy'-- to the service of the Lord's Supper and to a discipline of
praying called “the prayers.” It was not random. There was an order to it. (2) It had both
an informal and formal aspect. It happened both in homes and in the temple courts (v.46).
This surely means that there was both informal worship in the small group and more
formal worship in the large group. [Note: It is unlikely that Christians continued to offer
sacrifices at the temple, but they evidently continued to go to the prayer services and they
supplemented the worship there with their own meetings in the courts.] (3) It was both
joyful and reverent. Notice that in the small group worship, the emphasis is more on joy
and gladness (v.46) but in the large group, there is an emphasis on awe (v.43). This
means that both awe/reverence, and joyous praise are to be the marks of our worship.
Ministry of Witness through Word and Deed. (1) It was dynamic. There were
conversions "daily "v.47. (2) It was based on demonstration through community. One
reason that people were saved is that the love and note of praising was highly attractive to
"all the people" (v.47). This cannot mean that every non-Christian loved the early church-
-there was plenty of persecution. But it meant that over all the early church demonstrated
the gospel in its community in such a way that was irresistible to outside observers. (3) It
integrated both word and deed. V.44 seems to indicate that the economic sharing was
mainly practiced within and among Christians. But we know the early church did not
confine its deed ministry only to Christians. Paul says in Galatians 6: 10 that Christians
"do good to all, especially the household of faith.” Their sharing was heavier inside the
community, but their generosity went outside the church as well. [Note: We can't read
v.44 as forbidding private property to individuals. The Bible elsewhere makes it clear that
private property is valid. This is therefore a voluntary, informal, but powerful sharing
fueled by love not rules. (cf. Peter's rebuke to Ananias in Acts 5:4). Different Christian
communities have voluntarily practiced this in different creative ways, some much more
structured than others.] (4) It was very church-centered. When a person was saved, he or
she was "added to their number" (v. 47) and incorporated into the church. Today many
people are converted through ministries that have little relationship to local churches and
the converts also have little relationship to a congregation. That was not the case in the
early church.
The five ministries of the early church are also five "vital signs" of a Spirit-filled
Vital signs of a
community.
healthy church
A. Ministry of learning in the truth. (1st sign: Theological depth)
B. Ministry of loving in the fellowship. (2nd sign: Intimate relationships)
C. Ministry of worship in the Spirit. (3rd sign: Joyous worship)
D. Ministry of witness though words. (4th sign: Relentless evangelism)
E. Ministry of service through deeds. (5th sign: Sacrificial service)

5. Consider your local church. How can it better manifest these “vital signs”?
The discussion will of course be different for every church. In general, the same "vital
signs" should exist at the small group level as well as the large group level of a church.
But consider this. No one small group and no one local congregation represents the whole
Body of Christ. We know that spiritual gifts differ (I Cor. 12-14). Therefore, it is not
likely that any one grouping of Christians will be able to do all of these five things
equally well or intensely. It is right and fair for a particular church to major in Bible
study, so its time for fellowship, worship and witness is lessened. Other churches might
major in fellowship/accountability, giving less time to study and so on. But no church
should completely ignore any of these vital signs if it wants to stay vital!
PROJECT: How do we describe the vital functions of a church?

Here’s a summary of church activities for Silicon Valley Church in San Jose,
California. 15
1. Worship: We are a worshipping community. Our worship services are designed to
both build up those who believe and to challenge and help those who doubt or seek.
Excellent music and worship leading bring both Christians and non -Christians into
Christ's presence as he is exalted. Sunday service ministries and hospitality help
newcomers feel welcome.
2. Fellowship Groups: We are a loving community. The heart of our church is a
network of small groups, in which face-to-face friendships, encouragement and caring
develop.
3. Community Life. We are family community. Christians are to provide the support of
family relationships for one another as singles, couples and families. Our children are
nurtured as we pass along the heritage of our faith.
4. Pastoral Care. We are a supporting community. Through our network of support
groups, classes and seminars we provide a context for spiritual growth. New churches
also have counseling services and a team of deacons who respond to spiritual, emotional,
economic and practical needs.
5. Classes: We are a learning community. Many of us become followers of Jesus with a
lack of familiarity with spiritual truth, and rarely a prior Christian background. Our
classes are designed to teach the basics of the faith and help Christians grow into servant
leadership. We seek to learn how to work with excellence and Christian distinctiveness in
our vocations.
6. Prayer. We are a praying community. Without prayer and reliance on God's grace, all
of our plans are hollow. We have monthly prayer times to seek God's favor and praise
him for what he has already done.
7. Stewardship: We are a generous community. Ministries of administration, placement
and financial development match resources (financial, people, skills) with the best place
of service within the church.
8.Mercy: We are a community of mercy. We encourage our members to develop new
ministries to care for the people of this city. Community development and ministries of
social service help reweave the physical and social fabric of our community.
9.Church Planting: We are a witnessing community. We share the good news through
our witness here and in major cities worldwide. Our dream is to plant three to five new
churches in San Jose and to partner with other PCA churches to begin new works around
the entire Bay Area.
15
Drew Field, Silicon Valley Project, 2000, unpublished paper.
EVALUATING:
On a scale of 1-10 (1 being not at all important and 10 being most important), rank each
of the above statements while answering the questions, “How important is this statement
for the health of our church?”
Does the Silicon Valley Church statement skip any of the 5 Vital Signs of the church?
Which Vital Sign does it emphasize the most?
What convictions do we hold in planting gospel churches?16

B. CONVICTIONS
AND BELIEFS
Of course, the first way to answer that question is to look at the church’s doctrinal
commitments. Those are the creeds and summaries of what we believe the Bible teaches
about God, humanity, salvation, the Bible, the church, the world and so on. We stand
with all churches in affirming the Apostle's Creed, and with the Protestant and Reformed
churches in affirming the teachings of the Westminster Confession of Faith.
But in every time and place, a church has to determine how these doctrinal commitments
are to be propounded, embodied, and applied to the particular issues and minds and hearts
of the people where the church exists. This can be called the theological vision of the
congregation. The following is a simple summary in three phrases.
The gospel means "good news.” It is the basic message that: "God made [Christ], who
Gospel Power: 1. The
had no sin, to be sin for us, so that in him we might become the righteousness of God' (II
Third Way”
Cor. 5:21). The gospel says that we are so sinful, lost, and helpless that only the life and
death of the Son of God can save us. But it also says that those who trust in Christ's
works instead of their own efforts are now "holy in his sight, without blemish and free
from accusation" (Colossians 1:22-23).
The gospel tells us that our root sin is not just failing in our obedience to God but relying
on our obedience to save us. Therefore, the gospel is a "third way", neither religion nor
irreligion. The religious person may say, "I am doing the right things that God
commands" and the irreligious person may say, "I decide what is right and wrong for
myself'.” But both ways reject Jesus as Savior (though they may revere him as Example
or Helper). Both ways are strategies of self-salvation - both actually keep control of their
own lives. So the gospel keeps us from legalism and moralism on the one hand, and from
hedonism and relativism on the other.
The gospel is not just the "A-B-C" but the "A-to-Z" of the Christian life. The Gospel is
2. The Gospel’s
not just the way to enter the kingdom, but is the way to address every problem and is the
Power for Change
way to grow at every step. If we believe we can find our own worth and meaning through
performance, then we will become either proud and disdainful of others (if we reach our
16
Tim Keller, Introduction to Redeemer, 1996-97 edition, unpublished paper.
goals), or else discouraged and self-loathing (if we fail our goals). But the gospel creates
an entirely new self-image.
First, it tells us that we are more wicked than we ever dared believe, but more loved and
accepted in Christ than we ever dared to hope - at the same time. In fact, if the gospel is
true, the more you see your sin, the more certain you are that you were saved by sheer
grace and the more precious and electrifying that grace is to you. So the gospel gives us
enormous power to admit our flaws. Then secondly, the knowledge of our acceptance in
Christ makes (for the first time) the law of God a beauty instead of a burden. We come to
use it to delight the One who has enriched us so mightily, instead of using it to get his
attention or win his favor. The first way makes the moral and sacrificial life a joy; the
second way makes it a burden.
Therefore the gospel changes everything. It brings down racial barriers by melting away
racial pride or inferiority. It brings down psychological problems by melting away self-
inflation or self-hatred. It brings down personal facades, for we are free to admit who we
are. It affects the way we do everything at Redeemer, how we motivate people, how we
help them work through counseling problems, how we worship, how we take criticism.
The context for a gospel-centered life is never merely individual. The Gospel creates a
3. The Gospel Creates
new community, a unique community. "One of the immediate changes that the gospel
a New Community
makes is grammatical: we instead of I; our instead of my; us instead of me." (Eugene
Peterson, Reversed Thunder). This kind of new community is not an optional thing, an
"extra" for the Christian; instead it's part of the overall purpose of God's kingdom.
A new community is both the end of the gospel and also the means of spreading the
gospel. God's promise in salvation is to create his "holy nation,” a people that dwell with
him forever. "I will be your God and you will be my people" (Lev. 26:12, Jer. 30:22). So
Christians, who are eternally united to Christ, are therefore eternally united to one
another. We all are ministers of the gospel for the sake of one another. Since our culture
knows very little about true community, we will have to work hard at following a biblical
vision.
What is the biblical vision, what does true community look like? We are to be:
1. An accepting community reflecting the grace we've been given from Christ.
2. A holy community that urges one another to live God-pleasing lives.
3. A truth-telling community that is free to repent and free to allow others to repent,
because of the gospel.
4. An encouraging community that builds one another up.
5. A sacrificially generous community that spends its life and wealth on the needs of
others.
Christ is the head of the church and rules and teaches the church through his Word and
C. ELDER-LED
Spirit by the ministry of chosen leaders (Ephesians 4:10-13). The officers by whom the
BODY
church is administered are teaching and ruling elders and deacons.
When starting a church, the church planter is normally given the call of an evangelist by
the presbytery. His task is to evangelize, develop a core group, initiate essential
ministries and begin training leaders. When elders are ready they are examined and
installed by a commission from the presbytery. At this point the church is organized and
functions as an autonomous body under the leadership of the elder board.

PROJECT: Leadership in the young church
As the young church begins to mature organizationally the following marks should
appear:
Read and Mark “!” something that helped; "?”' something that raised a question
1. The church planter has an understanding of and is committed to the Reformed Faith as
it is taught in the Westminster Standards. He teaches and contextualizes that faith for his
people. The church planter is committed to equipping the congregation to be sound in the
faith, doctrinally discerning, and able to apply their faith to the issues that face today's
world.
This is minimally reflected in:
• The people are being taught the doctrines of the faith over a period of time.
• Those doctrines are presented in such a way that people understand the implication of
them for their everyday lives.
• People are guided in how to apply some of those doctrines to the issues of today's
society.
2. The church being started shows it is moving toward an eldership form of government.
• Deliberate discipleship of men in preparation for the offices of elder and deacon in the
church.
• The presence of spiritually mature men sharing in the shepherding responsibilities of the
church.
• The people are involved in selecting representatives who will guide their church.
3. The church planter and people are involved in biblical stewardship, which includes
supporting and promoting the church locally, denominationally and globally.
• A reasonable per-capita contribution among the membership.
• Some instruction in the areas of stewardship of time, talent and finances.
• A budget that reflects commitment to others outside the local congregation.
YOUR OBSERVATIONS ABOUT CHURCH STRUCTURE

1.3 W H A T V ALU ES SH O ULD WE OWN ?
City churches are all very different. For example, those which focus on the poorer
neighborhoods must help restore broken commu nities. Churches that reach the ethnic
grassroots need to be responsive to a charismatic style in worship and ministry. The
urban professional church needs to be sensitive to professional excellence production
values in arts and communication.
Just as important as the particular differences of each model is the core of commonly held
theological, ministry values that they all hold. Without flexibility for contextualization,
the churches will not reach their particular neighborhoods. But without unity of vision,
the churches will not work together closely to be a church planting movement of synergy
and interdependence. Three questions merit consideration: (1) What is a value? (2)
How is a value “caught”? (3) What are the common “values” that should mark a Biblical
church?
PROJECT: What is a value?

Read and Mark “!” something that helped; "?” something that raised a question
Everyone has a scheme of values, whether conscious or unconscious. A value is an

ultimate concern that has centering power in my life. A value is a standard for judging
worth, what is important and what I am committed to. Values determine, to a great
extent, a person's behavior. What one will do in a given situation. Review the following
considerations: (1) Values have a series of elements:
Content--the specific what of the value judgment, what is to be held as valuable.
Structure--the supporting rationale representing the why of the value judgment, why
the specific value is held to be important. The Bible reveals principle to be the highest
structural level of human conduct (e.g. higher than prescriptive obedience). Hosea 6:6;
Mat. 9:13; Mat. 12:7; Romans 7:6)
Moral judgment--reasoning behind behavior. Moral judgment is necessary for moral
action but it is not a guarantee for it.
Moral action--the behavior, usually supported by a moral reasoning but not
necessarily always.
(2) Values are formed and owned throughout a person's life by direct teaching, modeling
or experience. From experience a person abstracts broader concepts and meaning. Seeing
other's point of view (role-taking) causes questions and readjustment of ideas. A formula
depicting how we acquire values may look something like this:
Biblical principles + choice (obedience, practice, prizing) + time = VALUES
COMMENTS:

CASE STUDY: Juan Hernández Value Journey
Juan trusted Christ at a Billy Graham crusade meeting in New York City when 18 years
old. Counseled for ten minutes about his new-found faith, he was encouraged to find a
Bible-believing church. He visited several, then settled into an independent Baptist
congregation in the Bronx. Juan observed a number of things that were important to this
group of Christians:
• Churches own buildings, even though just store fronts; people sit on benches in rows;
they come nicely dressed; they are greeted by ushers who hand them bulletins to read.
• Churches have hymnals available for everyone; these books have both words and
music, whether the people can read mu sic or not; there's an organ (seldom played) a
piano and a small choir.
• Churches have two gatherings called services on Sunday, the morning one being
preceded by a Sunday school; there's a prayer meeting on Wednesday nights. The Sunday
services begin with singing led by a song leader and then include announcements,
pastoral prayer and a sermon by the pastor.
• The pastor is a seminary graduate who did not belong to this church before going to
school. He was called by the congregation mainly to preach to them. He also visits the
sick and calls on church members.
• Members are asked to attend all the meetings faithfully. After they have done this for
some time, they are given Sunday school classes to teach if they have been baptized.
Juan grew spiritually, developed friends and became involved in the whole program of
the church. Since he had speaking abilities, Juan was often used as a supply preacher.
Five years later he felt called to start a church himself. Though he was a teacher in the
public school system, Juan left his job and did some graduate work in a seminary. After a
few more years as a co-pastor in his home church, Juan started his own church.
QUESTIONS CONCERNING JUAN'S MINISTRY VALUES:

1. Although Juan attended seminary where his belief system was strengthened, he may
still retain the images of the church developed through his early experiences and
observation in his home church. What might be some of Juan's subconscious values
concerning:
a. Evangelism
b. Discipleship
c. Church facilities
d. Church ministry functions
e. Church leadership
JUAN’S CASE STUDY continued:

2. DISCUSS: When Juan conceives of church planting, what do you think he envisions
his job to be? What kind of church would he plant?
3. How many things important to Juan’s church (and therefore pretty much ingrained in
Juan as he sets off to plant an Hispanic church in NYC) could we say are founded on
solid biblical instructions and practice?
4. How many of Juan’s ideas about ministry among Hispanics are cultural? How many
are trans-cultural?
5. If you were Juan’s coach/supervisor, how would you help him?
C O M M O N T H E O L O GIC A L A N D MINIS T R Y V A L U E S
The following values have been elaborated by Tim Keller and Terry Gyger expressing
the common values expected in new churches planted by Redeemer CPC. 17
Gospel-focus leads vital churches away from the legalism and the religion of much
Gospel-grace
conservative Christianity, yet it calls to repentance and obedience in a way foreign to
much mainline Christianity. The gospel of faith/grace/Christ alone for justification and
sanctification is the key to transformed lives, communities and institutions. Practically,
this involves Gospel communication, kingdom-praying and pace-setting leadership.
Implication: The gospel is the message and means in church planting. The gospel is the
pioneering message that brings individuals, families and groups into the Kingdom. But
the gospel must also be the central focus in building the church. The gospel in all its
multiple dimensions must be at the heart of church planting.
The Lordship of Christ over every area of life prevents us from dividing life into
World-and-Life View
secular/public vs. private/sacred realms (as in much of mainline Christianity) or into
physical/worldly vs. spiritual/church realms (as in much of conservative Christianity).
Implication: We believe Reformed theology's focus on grace and transforming culture

has much to offer the city and its Christians. We reject triumphalism, and insist that our
17
Tim Keller and Terry Gyger, Gospel Values, 1999, unpublished paper.
Reformed Christianity be localized, contextualized and willing to humbly (even
penitently) learn from other traditions.
Vital urban churches don't just seek their own prosperity, or even the peace of their
City-Positive neighborhood, but the peace and prosperity of the whole city. They will not only pity and
have compassion on their city, but will respect and learn from it.
Implication: Contextualizing life and ministry in the city deepens, renews and vitalizes
the city. a) The city is the most strategic place to change the world. b) The city must
change us. Practically this means developing positive attitudes toward the city,
encouragement of resident, cross-cultural friendships.
Vital urban churches will mirror their geographic neighborhoods, virtually all of which
Multi-ethnic are multi-ethnic. They will seek to reflect more racial unity than their neighborhoods, in
order to witness to the truth of the gospel.
Implication: new churches in the city will be increasingly multi-cultural and multi-ethnic
demonstrating the unity of the gospel.
Vital urban churches will fall neither into the old fundamentalist “word-only” or liberal
Wholistic “deed-only” ministry. They will be equally skilled and emphatic to convert people to
Christ and to renew the city socially, economically and culturally.
Implication: Community renewal is not unique to one church or to particular kinds of

churches. This is at the heart of gospel where practical compassion and clear and humble
communication meet. In all areas of all cities there is the need for mercy and justice.
This must be on the mission map of all new city-center churches.
Cell groups and house churches are now critical for virtually all kinds of urban ministry.
Cell-based They are requisite for both evangelism of hard to reach groups as well as comprehensive
pastoral care. They facilitate discipleship based in community.
Implication: The nature and make-up of the city necessitates a creative way of building
relationships and community. Therefore in almost all cases, church planting in the major
cities will involve some sort of decentralized ministry.
Vital urban churches don't consider church planting to be either a traumatic or unusual
Church-planting
process. Rather, they are always planning and working toward the next daughter church,
minded
just as they are always doing education, community ministry, etc.
Implication: All church planting efforts must prioritize evangelism and church planting.
Growth by transfer will never energize a church and never change society. All church
planters must be committed to outreach. Every church planted must catch the vision of
participating in a movement.

C h a p t e r 2: G e t tin g t o K n o w t h e C o n t e x t
Early on we discovered that it was not enough for Christians to feel pity or even just
affection for the city. Staff and leaders had to humbly learn from and respect New York
City and its people. Our relationship with the secular, driven, bright, restless people of
Manhattan had to be a consciously reciprocal one. We had to see God's 'common grace'
in them. We had to learn that we needed them to fill out our own understanding of God
and his grace, just as they needed us for the same. We had to be energized and enriched
by the city, not just drained by it. Even Jesus so united his heart with the people he
ministered to that he 'needed' their friendship (Matt. 26:36-4 1). 18
2 . 1 W H Y I S T H E C I T Y S O I M P O R T A N T T O T H E C H R I S T I A N C H U R C H ?1 9
A Biblical View of Cities
A. That God builds Hebrews 11: 10-“For he was looking forward to the city with foundations whose builder
cities and maker is God." God began history in a Garden, but is ending it in a city (Rev.21).
God tells Adam to multiply and develop a civilization that will glorify him (Gen. 1: 27-
28). Adam fails, and God through Christ, the second Adam, does get a civilization that
glorifies him. But Hebrews and Revelation 21 show us that the world he desires is
urban. The wife of the Lamb is a beautiful city, shining with the glory of God (Rev.21:
10-11). When we look at the New Jerusalem, we discover that in the midst of the city is a
crystal river and the Tree of Life, bearing fruit and leaves which heal the nations of the
effects of the divine covenant curse. This city is the Garden of Eden, remade. The City is
the fulfillment of the purposes of the Eden of God.
Is this only metaphorical? God is called a Father who is building a spiritual

family. That means that, though the earthly family is an institution corrupted by sin, we
are to seek to redeem and rebuild human families. So God is a city builder who is
building a spiritual city. That means that, though the earthly city is an institution
corrupted by sin, we are to seek to redeem and rebuild human cities. As we are to redeem
human families by spreading within them the family of God, so we are to redeem human
cities by spreading within them the city of God. We know that the power of marriage is
such that as your marriage goes, so goes your life. So the power of cities are such that, as
the city goes, so goes society.
B. Why God builds 1. A place of shelter for the weak and different. a) Under God: The city was
cities invented as a place of refuge from criminals, animals, marauders. By its nature, the city is
a place where minorities can cluster for support in an alien land, where refugees can find
shelter and where the poor can better eke out an existence. The city is always a more
merciful place for minorities of all kinds. The dominant majorities often dislike cities, but
the weak and powerless need them. They cannot survive in the suburbs and small towns.
Thus unlike villages, cities are places of diversity. They reflect the Future City where
there will be people of "every tongue, tribe, people, and nation". b) Under sin: The city
becomes a refuge from God, where people with deviant lifestyles can run and hide
because of the natural tolerance the city breeds toward those different. Also, under sin the
diversity breed anger, tension and violence between the different groups.
2. A cultural and human development center. a) Under God: The city stimulates
and focuses the gifts, capacities, and talents of people, the deep potentialities in the
18
Tim Keller, Lessons from Redeemer’s History, June 2000, unpublished paper.
19
Tim Keller, Why New York City?, May 1995, unpublished paper.
human heart. It does so by bringing you into contact with 1) people unlike you--very
diverse and providing different perspectives and, 2) with people like you who are just as
good or better at what you do. The concentration of human talent, both by "competition"
and cooperation, produces greater works of art, science, technology, culture. The city
moves you to reach down and press toward excellence. b) Under sin: the city is
exhausting, leading to burn out. Also, the city leads human beings into an ambition to
"make a name for themselves" (Gen. 11:4). Selfishness, pride, and arrogance are
magnified in the city. Since God invented it as a "cultural mine,” the city now brings out
whatever is in the human heart, the very best and worst of humanity.
3. A place of spiritual searching and temple building. a) Under God: the city is the place
where God dwells in the center--in the earthly city of Jerusalem, the temple stands as the
central integrating point of the city's architecture and as apex of its art, science and
technology. Even now, the city's intensity makes people religious seekers. b) As in
ancient times, the city was built around ziggurats, "landing pads" for the god of the city,
so today people are drawn into skyscraper temples worshipping the self and money.
Cities are hotbeds of religious cults, idols and false gods. Since cities breed spiritual
seeking, when Christians abandon the cities the seekers fall into the hands of idols and
heresies.
Summary : In every earthly city, there are two "cities" vying for control. They are the City
of Man, and the City of God. (See Augustine's City of God.) Though the fight between
these two kingdoms happens everywhere in the world, earthly cities are the flashpoints on
the battle-lines, the places where the fighting is most intense, and where victories are the
most strategic. Because of the power of the city, it is the chief target of the forces of
darkness, because that which wins the city sets the course of human life, society and
culture. Therefore, in general, the city is the most crucial place to minister.
C. Implications for 1. Who we can reach in the city. If the Christian church wants to really
the Christian Church. change the country and culture, it must go into the cities themselves, not just into the
suburbs or even the exurbs. Three kinds of persons live there who exert a tremendous
influence on our society. We cannot reach them in the suburbs. They are: 1) the
‘elites' who control the culture and who are becoming increasingly secularized,; 2) the
masses of new immigrants who move out into the mainstream society over the next 30
years; 3) the poor, whose dilemmas are deepening rapidly and affecting the whole
country.
2. Why we can best reach them in the city. Wayne Meeks of Yale, in The First
Urban Christians points out that Paul's missionary work was urban-centered. He went to
population centers, and ignored small towns and the countryside. Christianity spread
better in the urban Roman empire than in the countryside. Why? 1) People in the city are
less conservative, more open to new ideas. 2) Christian evangelists found that in the city
the gospel could spread faster into the influence centers--law, politics, arts, etc.,and into
diverse national groups. By the year 300 A.D., over half of the urban populations of the
Empire were Christian while the countryside was pagan (the word paganus means
country-man!) The early church was urban. There is no intrinsic reason for urban people
to be less religious, only less traditional.

W H Y IS N E W Y O R K CIT Y S O IMP O R T A N T T O T H E C H RIS TIA N C H U R C H ?
FACTS ABOUT NEW 1. Size. 19 million people (SMSA) and 7.5 million within the city limits. NYC will be the
YORK only U.S. city to remain one of the world's ten largest by mid-21st century. It is currently
the third largest city in the world, behind Mexico City and Tokyo. (But, as we see below,
that measures sprawl rather than density.) You could comfortably fit into NYC's metro
area all of metro Atlanta, Washington DC, Miami, Orlando, Nashville, Richmond, New
Orleans, and still have plenty of room left over.
2. Density. While newer cities (Atlanta, Dallas, Denver) have 3-6,000 residents
per square mile, and the older (Philadelphia, Boston, Chicago) have 12-13,000,
Manhattan has 60,000 residents per square mile (1.5 million people), and it is estimated
that number quadruples to over 200,000 (7 million) people on weekdays through
commuters. Midtown Manhattan is the most densely populated place on earth during a
typical workday.
3. Diversity. NYC is really an interlocking network of major cities. In it lies a
Dominican city of 500,000 in Upper Manhattan, a West Indian city of 800,000 in
Brooklyn, a Haitian city of 200,000, a Columbian city of 200,000 in Queens, two
Chinatowns of over 100,000 each in lower Manhattan and Flushing, and centers of
80,000 Greeks in Astoria, 50,000 Russians in Brighton Beach, 40,000 Hindus in
Eastern Queens, 150,000 Arabs and Middle Easterners in northern Brooklyn. While
some U.S. cities are filled with Hispanics (LA, Houston), others West Indians
(Miami) and others Asians (SF, LA), New York is home to masses of each. It is more
diverse than any other U.S. city.
4. Influence. It competes with LA as media capital, with Paris as fashion and art
capital, with London as theater and literature capital, with Tokyo as financial and
corporate capital, and with Washington D.C. as power capital. It is second only to Boston
in number of college students. But no other city excels in all these areas together. (The
Pope once greeted John Cardinal O'Conner as "the Archbishop of the capital of the
world"!) It is certainly the communications center of the globe. Millions of the next wave
of U.S. immigration--Latino and Asian--are coming to New York for a generation before
assimilating out into mainstream society, as did their predecessors, the Jews and Italians.
In summary, New York is the single most formative influence on U.S. culture and
society.
5. Spiritual need. With the exception of Boston, NYC is perhaps the least Protestant in
the country. Of its 7.5 million people just 1- 1.5 million identify themselves as Protestant,
and a mid-80's survey of New Yorkers indicates that no more than 500,000 people
(roughly 7% of the city) are actually Protestant churchgoers. The great majority of these
are African-American. The leading Protestant church of the city is generally considered
the Episcopal church, yet it now has a combined Sunday attendance of under 25,000
people, out of a city of 7.5 million (.03 %). No wonder, to the average Manhattanite,
Protestant religion is invisible!

W H Y I S N E W Y O R K S U C H A C R U C I A L I N V E S T M E N T F O R T H E B RO A D E R E V A N G E L I C A L
CHURCH ?
THE NEED FOR 1. The cultural influence factor. There is a lot of bemoaning the fact that, while
PARTNERSHIP there are millions of born-again Christians, they seem to be having no impact on the
culture. The reasons given are usually complex and unconvincing. Nobody notices that
evangelicals are totally non-urban. Homosexuals, while only 2% of the population, are
nonetheless highly influential. Why? They live almost exclusively in the largest urban
areas, where they work in places that control social discourse. But evangelicals, who are
15-20% or more of the population, have fled the cities. This is a recipe for complete
cultural irrelevance.
2. The pluralism factor. Most analysts foresee an America in which the

European/Anglo population becomes a smaller and less influential factor in this country,
while Latinos and Asians and others become greater in numbers and power. History
should teach us a lesson. America was a Protestant nation until 1880-1920, when a
massive wave of immigration from Southern and Eastern Europe came, mainly through
NYC. It was mainly Catholic and Jewish. WASPs in New York neither welcomed these
newcomers nor sought to win them into new churches. Instead they fled the city. The
newcomers eventually took power in the cultural institutions within the city. Now a third
wave of immigration is coming, and NYC is again a focal point for it. Will evangelical
Protestants fail the challenge again?
3. The minority factor. Though smaller, only LA can rival New York as a way
for the Christian church to get control of America's cultural and social future. But the
evangelical church in LA is far stronger than in New York City. While Los Angeles has
several major evangelical seminaries, many organizations and institutions, and scores of
mega-churches, New York City does not. Also the great ma jority of NYC evangelicalism
is black and Hispanic. These vital churches are thus largely cut off from the power and
resources (financial, political, educational) enjoyed by Anglo churches. New York
Christianity is fragmented, immature and weak theologically, corporately, spiritually.
4. The spiritual revival factor. For people who recognize the importance of
sound theology for long-term viability and spiritual health, the surprising growth of
Redeemer must be seen as a once in a life-time opportunity for spiritual harvesting in
NYC. In less than 6 years it has grown to roughly 1500 people, and it has the opportunity
to grow far larger over the next 20 years. If it does, there is a possibility of planting 30 or
40 daughter churches (churches made up of Redeemer members/attendants) and 50 to 60
sponsored churches. That would create a permanent, widespread movement that could
change the face of the city.
But Redeemer has already unearthed far more opportunities to plant new churches and
ministries than it can meet. If it seeks to meet them alone, without help, it will weaken the
development of our own leadership resources. That, in turn, could mean fewer new
churches in the future. Therefore, we need partners.

Case Study: Raising a Family in the City by Choice
Roger Greenway 20 points out five issues and asks women in ministry in the city to
respond. In the excerpts that follow we present their thoughts and ideas. After reading
their comments, take a moment to respond.
Read and Mark: “!” something that helped; “?” something that raised a question
1. What were your strongest motivations for choosing to raise your family in the
city?
"The desire to be involved with a strong church that was committed to making an
impact on society and whose memb ers lived within a few blocks of one another."
"The desire that our children not be insulated from the problems of our cities but
rather learn to care about and address those problems in the context of a Christian
community."
"We never would have chosen the city ourselves! But we strongly believe this is
where God brought us and wants us to be. Believing this, we are at peace about it and
find joy in living in the city."
"My husband and I started our marriage with the commitment to be salt and light in
places where these are needed. We found what we were looking for in the city."
"We enjoy living with a variety of people, cultures and experiences. City life is so
fascinating and stimulating."
"When we came to the city, we hardly knew what we were getting into. Our children
were very small and we didn't know what raising them in the city might mean. But we
believe God led us here for ministry and he will protect and provide."
"We came to the city to serve God in an international neighborhood by turning our
home into a discipleship center for different kinds of people. We couldn't do this
anywhere else."
“We chose the city for ourselves and our children because of our commitment to
serving Christ in a place of high need and also the belief that the gospel is best modeled
by incarnation, not by commuting."
Our motivations for raising our family in the city include:
2. What things do you find hardest about raising your children in the city?
"Crime, the traffic and the litter on the street."
"Poor public-school system. Alternative Christian schools aren't available in this part
of the city."
“Having to keep doors locked is a hassle with three kids constantly in and out,
especially in summer." "We live in an apartment. There's no grass, no yard, not even a
place to learn to ride a bike."
"I grew up on a farm, and I'm stilt learning how to live in the city and enjoy it. It's so
different. My two children, sixteen and twelve, take the city for granted. But I'm still
learning."
"You've got to fight for your rights in the schools and everywhere else. There are so
many pressures against everyone."
20
Roger Greenway and Timothy M. Monsma, Cities: Mission’s New Frontiers, Baker Book House, 1989, pp
223-231. Used with permission.
“I fear that the children will pick up wrong attitudes. There's so much indifference toward
basic human values, disregard for God's creation, lying and deception, and the moral
degradation you see everywhere. Our children will either grow morally tough, or they are
likely to succumb."
"Our older children spend much time traveling by foot and public transportation. It's
sometimes hard for us as parents to keep trusting God to keep them safe and growing
morally and spiritually in an environment that is often hostile and violent."
What we fear most in raising our kids in the city:
3. What advantages have you discovered in raising your family in the city?
"There are many educational, cultural and recreational facilities, such as zoos, art
galleries, museums, libraries, concert halls, science centers and sport arenas."
"Exposure to a wide variety of people, cultures, races, and economic levels. The
children grow up experiencing what the world is like."
"Our church is more vital than most suburban churches we know. The members here
really support one another and we're more aware of the major issues facing the world."
"Living in this big social mix has done a lot for our family. We attend concerts at the
Academy of Music and shop for clothes at a thrift store. Our children know all about
street beggars, drug addicts, homeless children and bag ladies. They've learned to love
blacks and whites and to pray for a wide variety of people. It's made them learn young
how to pray over enormous spiritual and social problems."
"Our children are 'street smart' and know how to handle themselves in a wide variety
of situations."
"There are many children close by for our children to associate with. We've become
close to many of our neighbors, and since our relatives live far away, these neighbors
have become our extended family."
"Public transportation is great. We don't have the chauffeuring problems that parents
in the suburbs have with their kids. Our kids know how to get anywhere using buses,
trains and subways."
"We find it a healthy place to raise kids because we learn to meet problems head on as a
family and to deal with them together. The kids are the beneficiaries as they learn to live
the Christian life, and make distinctively Christian decisions, in the context of all kinds of
moral, social, and religious challenges."
"It has made us choose between biblical values, the cultural values and ethical patterns of
society in general. The issues in urban society are so large that you can't avoid making
decisions. In our case we've made them as a family and I think it has shaped our children
enormously. "
What we have gained or hope to gain from living in the city:

4. Do your children attend public or private schools?
“We teach them at home."

"We were able to get them out of the neighborhood public school and transfer them to
an excellent public school in another part of the city. This school offers good education
and it is well integrated racially. Other parents from our neighborhood are trying to
transfer their children too."
"Private school, but we're switching to public mostly for financial reasons."
"Public! We believe it's important to be “in the world” and we don't want our children
growing up afraid of the world. We teach our children Christian values at home, they are
active in our church, and for the rest we don't want them surrounded by an overly
protective environment."
"We've had them in both public and Christian schools and there are advantages and
disadvantages to both. Each family has to decide. Sometimes being in a more protected
atmosphere is more important for one child than for another."
Our options for our children’s education:
5. What advice would you give to young couples considering moving to a city
neighborhood and raising a family there?
" Realize that your block is your primary neighborhood. Look for a block that is not
on too busy a street and where there are other young families and long-term residents."
"Take advantage of the many educational and cultural opportunities the city has to
offer and get involved with your neighbors."
“Involve your children in your ministry.”
"Realize that the frustrations, difficulties, dangers and problems can be used by God to
teach you and your family valuable lessons. The urban environment can be a terrific
place to grow spiritually for all of you, but be prepared for spiritual warfare. It's no
playground!"
"Be sure both parents want to live in the city. Once the decision has been made, decide
together on the section of the city and the neighborhood. There's plenty to choose from,
and making the choice together is a key to success and happiness in the city."
"Make it a matter of serious prayer before deciding to move to (or remain in) the city.
Where you live is a religious choice and it's important to know that the Lord wants you
where you are."
"If you are about to move into a large city for the first time, expect some culture
shock. It's a lot like moving to a foreign country. Determine to be flexible, and go
slowly."
"Recognize that it takes time to make friends in the city. People here are not as open
as they are in small towns and many suburbs. You will have to put forth time and effort
to get to know your neighbors and build relationships."
"Set your minds to avoid making comp arisons between your own suburban childhood
and your children's life in the big city. Comparisons of that kind can have negative
effects, especially when you remember only the positive aspects of suburban and small-
town life."
"Make friends of city people; learn to relax and enjoy their company. It isn't good for
you or your children always to run off to your suburban friends when you want a good
time."
"Consider carefully your motives for living in the city. Are you ready to love city
people, open your home and hearts to them, and become one with them? If you choose
the city because of the ‘glamour’ of it, or because you think that somehow you're going to
‘save the city’ you are in for a letdown. Come here to learn, to love, to serve and you'll
find a place and a welcome."
List issues you are discussing as a couple in moving to the city:

PROJECT: Our Vision for the City. Read and add your comments.
Redeemer is an urban church—not by default but by design. We seek to be a church for

urban people in particular and a church that adapts to the conditions of the city as well as
a church that serves, challenges and changes the city. We encourage our people not to:
• despise the city (withdrawing like a turtle) nor
• simply reflect the city (blending like a chameleon) nor
• simply use the city for their purposes, but
• love the city, live here and serve it as good neighbors.
As a result we will become a Christian COMMUNITY.
In practical terms, what would it mean for Redeemer to be a community in the city?
A. How would it communicate the good news to the spiritual needs of neighbors?
B. What kind of worship would challenge professional Manhattanites?
C. In what way could Redeemer equip Christians to link the Gospel to comp lex issues?
D. In what practical ways could love and oneness be demonstrated among different
cultures and socioeconomic groups?
E. How could Redeemer seek to minister to the whole person—physically, emotionally

and spiritually?
F. How could Redeemer encourage gifted individuals in the performing and fine arts to
creative expression for the glory of God?

Many of us ministering in NYC were raised in Anglo-American middle class culture,
which puts great emphasis on sentimental language, a lack of communicative directness,
control of emotions, general tidiness and order, a (barely disguised) disdain for both the
poor and the social elite, and a love for the obvious in art. We discovered that most of us
from these backgrounds have unconsciously elevated such cultural characteristics to the
status of Christian virtue. That created problems when people from other cultures and
classes did not become Christians exactly like us! The implications of this insight for our
ministry are rather various and complex. 21
2.2 E X PL O RIN G U RB A N C H U R C H PL A N TIN G M O D E LS

When thinking of church planting models most of us turn to patterns or samples of
churches existing in communities like ours which we can copy or adapt. In doing so we
utilize Webster’s definition of a model: “a preliminary representation of something,
serving as the plan from which the final, usually larger, object is to be constructed.”
While acknowledging this usage, Harvie Conn goes further. “Urban patterns for church
growth and planting are largely determined by our models of how to proceed (emphasis
mine). And, though these models also demand the judgment of biblical perspective,
sometimes balanced judgments are not so easy to get at.”
“A model,” says Louis Luzbetak, “is a particular perspective from which the real world is
The function of a being examined and described.” Models are human, conceptual arrangements of reality,
model more than abstract theories and less than empirical observations. In the world of
grammar, we call them analogies-the church as the body of Christ, the Christian life as a
pilgrimage, the city as a haven of refuge.
“They do more than simply inform or explain reality; they reinforce, they stimulate, they
shape. Through the model, the user can find imagination aroused, with resulting new
ideas deepening the model even further.
“With a model, General Motors builds its cars, a lover creates an image (sometimes true,
sometimes false) of the object of his or her love. A local congregation dreams of its
modeled ministry in an urban neighborhood and then plans and prays and works
according to the consensus model.
“Models by their very nature are risky; viewed from another angle, their assets can be
liabilities. Because they are open-ended creations, they are only approximations of the
truth, even biblical truth. They build on what is perceived. And sometimes we do not
perceive key facts. The model can then go off kilter and lead us astray. Because they are
simple, they can reduce the complexities of reality to simplistic alternatives. They
become too neat. Because they tend to conserve, they can close us off from what needs to
be changed. And, similarly, because they stimulate, they can close us off from what needs
to be conserved.”22
How then do we construct our church models?
Conn says that our social perceptions of the city provide the basic building blocks of the
model. “Our mental maps of cities are shaped by more than objective criteria or even
biblical balance; they are shaped also by our social and human presuppositions.”23
Theological church Study the following summary and adaptation of H. R. Niebuhr’s theological models taken
models in the city from his book, Christ and Culture. Niebuhr’s spectrum of models moves between the
two extreme poles that Keller has renamed “Christ Against the City” model and “Christ
Transforming the City” model.
21
22
Harvie Conn, ed. Planting and Growing Urban Churches (Baker, 1997), pp. 195-196
23
Ibid, p. 196
Project: Theological Ministry Models •
Read and Mark. “!” something that helped; “?” something that raised a question
Harvie Conn has taught urban ministry at Westminster Seminary. He has re-worked and
applied H.R. Niebuhr’s models of how the church relates to culture and society in order
to show the different theological perspectives which control the way urban Christians
relate to their city. With some of Tim Ke ller’s adaptations, these "theological-ministry
models” were recently presented to Redeemer staff. They are very illuminating.24 The
first two models are at the extreme ends of a spectrum, and are very distinct. The last
three models are in the middle between the first two.
1. Christ Against the City. Many Christians blame the city environment itself for the
troubles of society. Rural regions and small towns are seen as sacred and humanizing
while cities are secular and de-humanizing per se. This theological perspective expects
that ministry in the city can do little to change it, and even expects individual evangelism
to be very difficult or impossible. City churches influenced by this model are like
"fortresses" which huddle Christians together for warmth in the spiritually cold urban
space.
These churches are very unaware of what Augustine called “The City of God"--the
forces of the kingdom of God, advancing in every human city. Their pessimism about
change ignores the Biblical teaching about the presence and spread of the kingdom of
God, but also the historical fact that early Christianity thrived and succeeded largely
because it was urban. They are fueled, we suspect, by a profound failure to grasp the
grace of God. Legalism needs very strong "us-them" boundaries and very clear rules and
regulations in order to assure our guilty consciences that we are OK.
2. Christ of the City. Other churches have a model that exists at the extreme other end of
the spectrum. This theological perspective believes that all historical movements toward
the emancipation of the oppressed is God's work. The church is not to build a distinct
history as the people of God but is to simply join and lead the way of the flow of history
toward liberation and freedom. These churches, then, end up simply as "mirrors"'
celebrating and cheering the more liberal aspects of the city's culture.
While the “Christ/against” model ignores –“The City of God” and the depth of his
grace, the “Christ/of” model ignores the presence of “The City of Man”--the world
system of idolatrous rebellion against God and the depth of our sin. These churches have
lost touch with the need for conversion of heart and life. While the first model misses the
sovereignty of Christ over all the world, the second model misses the uniqueness of
Christ in all the world. The result of this perspective is churches that are nothing more
than community centers, concert halls and political action groups. They have nothing
unique to offer.
24
Harvie Conn, ed. Planting and Growing Urban Churches: From Dream to Reality (Baker, 1997), pp. 195-
202; Harvie Conn, “ Christ and the City: Biblical Themes for Building Urban Theology Models” in Roger
Greenway, ed. Discipling the City, 1st ed. (Baker, 1979), pp. 222-227. The third “model” in this schema is
mostly Tim Keller’s thinking. Harvie should not be blamed for it.
3. Christ above the City. This model sees cities as good places for Christians to live and
grow, but it neither recognizes nor engages itself very much with the brokenness of the
city. Members use the city as an opportunity for self-improvement, but give little back to
it. These churches do evangelism, and their programs may include "charity" volunteer
work- -but they do not challenge or equip members to heal social brokenness through
mercy and justice, nor to transform its culture through their vocations. It is a very
privatized, individualized faith. It creates a Christian sub-culture, though a much more
open and accessible one than model #1 creates.
This model tends to see the city more positively than model #1, but more
individualistically than model #2. While it does recognize the uniqueness of Christ and
the reality of sin and the need for conversion, it is still ignorant of the presence and power
of the Kingdom of God to change both hearts and social structures. This model also tends
to see sin as personal moral lapses, rather than as idolatrous reliance upon wealth, beauty,
power and comfort. Thus members may be behaviorally “pure" but very worldly in the
way they use their time and resources.
4. Christ and the City in Paradox. Harvie calls this the "pilgrim" model. Much more than
models 1 through 3, it has a good grasp on both the presence and reality of the "City of
God" and of the idolatrous, evil "City of Man" in every city. It recognizes both the
brokenness of the city, and also of the power of God to change lives. But in this
perspective, these two forces stay very separate--at loggerheads, so to speak. (That's why
Harvie calls this a "dualistic" model.) The church sets itself up on the border of the
"battle line" and becomes a land of M*A*S*H unit for the people it finds. There is an
urgent understanding that people need to be healed physically and spiritually and these
churches mobilize their people to help in all sorts of ministries of vigorous outreach.
This dualistic model is much more realistic about sin than models 2and 3, and much
more engaged in people's lives than model 1. It is much better than all three. But it still
cannot envision how the city can be transformed culturally and socially--"structurally.” It
still pessimistically looks more to a lost moral past than to a new kingdom-future. It also
does not see the peoples of the city as partners in re-building it. In the end, this is because
it still cannot grasp the promises of the kingdom of God. It sees Christians more as
pilgrims, passing through to help the poor residents, than as residents of a new, future,
changed-by-the-kingdom city.
5. Christ Transforming the City. This model is a hard one to find examples of and a hard
one to describe. Let me just follow Harvie Conn very closely. He begins by saying that
the Transformation model is the most “hopeful about its holistic mission in the city.” 25
Why? The other models tend to think of the redemption of Christ as for the purpose of
just forgiveness of sins and life in heaven. But the Bible tells us that the ultimate purpose
of redemption is a completely restored creation. The book of Revelation shows us the
final goal of all of Christ's redemptive work--the city of God (Rev.21:2) which is the
restored Garden of Eden, now in urban form, filled with the Tree of Life, now healing the
nations (Rev.22:2).
25
Conn, op cit., p. 201.
Now the curse of Eden, that brought physical, mental, social, cultural alienation and
brokenness (Gen 3:7-19) is removed in that new city that God is preparing (Rev.22:3).
This is what Christ's redemption was all about, not simply (as great as it is!) individual
pardon and forgiveness. The "pilgrim" model does not see this link between creation and
redemption and therefore does not recognize that the kingdom of God is not simply "in
tension" with the "city of man,” but moves out into the city of man and transforms it. So
what does this final model really look like? Let me close with Harvie's description:
"Perhaps the best analogy to describe all this is that of a model home. We are God's
demonstration community of the rule of Christ in the city. On a tract of earth's land,
purchased with the blood of Christ, Jesus the kingdom developer has begun building new
housing. As a sample of what will be, he has erected a model home of what will
eventually fill the urban neighborhood. He now invites the urban world into that model
home to take a look at what will be. The church is the occupant of that model home,
inviting neighbors into its open door to Christ. Evangelism occurs when the signs are up,
saying “Come in and look around.” As citizens of, not survivalists in, this new city
within the old city, we see our ownership as the gift of Jesus the Builder (Luke 17:20-21).
As residents, not pilgrims, we await the kingdom coming when the Lord returns from his
distant country (Luke 19:12). The land is already his ... in this model home
we live out our new lifestyle as citizens of the heavenly city that one day will come. We
do not abandon our jobs or desert the city that is.... We are to "seek the peace and
prosperity of the city" to which God called us in exile (Jer.29:7). And our agenda of
concerns in that seeking becomes as large as the cities where our divine development
tracts are found.”26
Applying the theological thinking behind “Christ Transforming the City,” Redeemer has
Redeemer Church developed (or is in the process of developing) models for three urban contexts.
Models for the City
a) Urban Regional Crossroads. Urban Professionals. Example: Redeemer
Presbyterian (Predecessor Model: “Old Downtown First Church) This is a model which
serves professional classes in a way that fits the newer, postmodern, globalized center
cities. Values particular to the model: a) “Outward face” to professional secular people in
all aspects of church life, b) worship/preaching especially inclusive to Christians and
non-Christians, c) professional excellence production values in arts and communication,
d) de-centralized ministry structure, e) training and support for distinctive Christian work
in all vocations.
b) Community (Parish) based. Poor. Example: New Song Community Church

(Predecessor Models: Inner City Mission Center; Storefront; African-American Big
church) This is a model which serves a poorer neighborhood by helping its residents
address the needs of their community. Values Particular to the Model: a) Neighborhood-
based (rather than having members or leaders commute in from outside) b) church-based
(rather than only programs) c) Christian community development (re-weaving the entire
fabric of a neighborhood by word and deed). The most wholistic of the three models.
c) Multicultural. Immigrants, Ethnic Grassroots. Example: New Life Fellowship.

(Predecessor Models: Mono-ethnic churches; Charismatic Churches). This is a model
which serves the broader “grassroots” of the city--the ethnic and immigrant working
classes and many working poor. Values Particular to the model: a) Emphasis on prayer,
b) openness to charismatic style in worship and ministry, c) emphasis on racial unity
across a very vast and balanced spectrum of cultural groups. (The most multi-ethnic of
the three models,) d) contextualized for mix of poor and working class in communication
and leadership approaches, e) multi-congregational for the unity of different people-
groups.
26
Ibid., p. 202
2.3 S E L EC TIN G A N EIG H B ORH O OD OR P E OPLE G R O U P
Because of its size, influence and diversity, New York is a complex city in which to plant
churches. Because of its constant change and flux, New York is difficult to assess. It is a
place where many churches have failed in the past. High costs and crime discourage
many people from living here long term. Garrison Keillor jokes, “Another thing I like
about New York is that people don’t watch as much television here. .In New York TV is
tame compared to what you just find on the street.”27
New York City often beats down the church through sheer intimidation. First, its size is
The challenge of New
awe -inspiring. At 18 million-plus population, NYC will be the only U.S. city remaining
York City
on the list of the world's ten largest cities well into the 21st century. No other U.S. city
has a population density of more than 13,000 people per square mile in its inner city. But
Manhattan has 60,000 residents for each of its 24 square miles. On weekdays, the number
of people in Manhattan triples with commuters.
Second, its influence is tremendous. It competes with LA as media capital, with Paris as
cultural capital, with Tokyo as financial capital and with Washington D.C. as power
capital. No other city excels in all these areas together. The Pope once greeted John
Cardinal O'Connor as “the Archbishop of the capital of the world!”
Finally, New York's diversity is dizzying. NYC is not a city but an interlocking network
of international centers. In its boundaries are a Dominican city of 500,000, a Haitian city
of 200,000, a Jamaican city of 400,000, a Columbian city of 200,000, two Chinatowns of
over 100,000, a Puerto Rican city of 1.4 million, a Jewish city of 1.5 million, and centers
of 80,000 Greeks, of 30,000 Russians, of 40,000 Hindus, of 150,000 Arabs and Middle
Easterners--just to name a few!28 Because of this diversity, New York is perhaps the least
Protestant city in the country. Of its 7 million people just 1-1.5 million identify
themselves as Protestant, and a mid-80's survey of New Yorkers indicates that no more
than 500,000 people (roughly 7% of the city) are actually Protestant churchgoers.29 And
to most New Yorkers, the existence of conservative white Protestantism is just a distant
"threatening rumor," with local evangelical religion virtually absent from public
perception.30
People from outside the city pointed to the obvious: 1) the overall city population growth
Why plant a church
had nearly stopped, 2) the 20 year trend of exiting middle class families was accelerating,
here?
3) the consensus everywhere was of the relentless deterioration of basic quality of life in
the city, 4) the city had lost at least 250,000 jobs since the Wall Street crash of 1987, 5)
both mainline church institutions and evangelical churches continued to leave the city,
squeezed by crushing high costs of operation and shrinking constituencies. People inside
the city, even Christians, had an attitude toward us that could only be summed up as:
"Who the hell are you?" They pointed out the imp ossibility of doing any ministry in
Manhattan without: 1) lots of connections, 2) lots of "street wise" experience, 3) and a
big endowment fund to keep your church going. “You'll never get the people you
minister to to underwrite the huge costs of work here," said one rector. Several people
told us that without all three of these things (and we had none of them), we should expect
to stay small and struggling and to last about 15 years, all with heavy subsidy from our
denomination.
But those of us planning for a new church saw other dynamics, in favor of church
27
Garrison Keillor, “Local Man Moves to the City” (High Bridge Company, 1991), cassette tape.
28
See Unda Foner. ad., Now Immigrants in Now York (Columbia U. Press, 1987)
29
New York Daily News (series of articles surveying religious New Yorkers, April 1986
30
Richard John Neuhaus. 'Now York, Alas, New York”, This World (Summer 89), p. 50.

planting, at work in New York City. NYC was polarizing. While Manhattan was getting
more affluent and even “whiter” (more Anglo and more professional), the boroughs were
rapidly becoming both more mu lti-ethnic, with some of the ethnic groups falling deeply
into poverty. Former ethnic tenement neighborhoods in Manhattan were now full of plush
condominiums, while former "Archie Bunker” English-speaking working class
neighborhoods were now full of Hindu temples and mosques with overlapping Hispanic
and Asian town centers.
So there were burgeoning populations of 1) professionals, 2) new immigrants, and 3) the

poor, while 4) the English speaking working class (white and black) was shrinking and
leaving. It was not unusual to find little ethnic churches in Manhattan now surrounded by
masses of young, urban professionals, or little American blue collar churches surrounded
by oceans of new immigrants from another world. It was clear that new Protestant
churches were simply not being planted fast enough to reach these new growing groups,
while the existing black and white Protestant churches were servicing the shrinking and
aging English-speaking working middle class. The conclusion was obvious. We would
adapt our methods to an urban, secular environment. Subsequently, the project would
begin sponsoring a heavy program of planting churches among all three under-serviced,
growing fields.”31
1) Recognizing difficulties, where in the greater New York area will I start the new
Key Questions on work? 2) Do I as the leader of this new initiative “fit” with the people group? 3) Is this
selecting area or church plant a pioneer (start from scratch) approach or a hive-off?
people group
OPTION 1: Starting with the “launching strategy” of Pioneering.
LAUNCHING
Implications: Church planter is a self-initiator, has the call to start a church in a given
STRATEGY
area or people group; there are no core members, the church planters does all core
OPTIONS
networking and evangelism to start with.
Approach: Pray for the people group and the specific area; obtain maps, census
information and talk to people in the neighborhood. Ask God for key contacts that will
indicate His working in people’s hearts prior to your coming.
OPTION 2: Starting with the “launching strategy” of a hive-off.
Implications: People coming from the “mother” church will express interest in starting a
church with you; core group can come from, a) pooling of cell groups, b) Hiving off or
c) distant families.
Approach: Meet with potential members living in the target neighborhood; determine
together the needs of the community; pray together for indicators of God’s leading.
Where in metro NYC will I start the work?

WHERE DO I FIT?
Implications: Location (neighborhood) of the people group (crime, housing,
transportation, schools); their stability (growth trends), work patterns will determine if
the area is potential site for intensive evangelism and a specific church planting model.
Approach: Study the demographics of several areas; interpret the data.
Do I fit with the people group?

Implications: Knowing key ethnic groups in the area and being comfortable with their
cultural sensitivities is necessary; speaking their “heart” language is essential.
Approach: Obtain demographics: a) of major population groups; b) of most spiritually
receptive groups (often newest immigrants); c) of most spiritually needy/unchurched
groups. Ask: Am I part of the ethnic population to be targeted? If target group is newly
arrived immigrants, do I know their “heart” language? Have I worked inter-culturally
with evident effectiveness?
31
Tim Keller, New York City Project, Mission to North America, 1992, unpublished paper.
WORKSHEET: Selecting a church planting neighborhood
1. Self inventory: a) Who am I?

b) Where do I feel at home?
c) How culturally adaptable am I?
2. In the space below circle the most attractive people to whom you want to minister.
Fill in the corresponding columns.
Church Context People Group Where in NYC?
Urban Professionals
Immigrants (new)
Ethnic New Yorker
(long time)
2nd Generation
multicultural
Poor
Suburban
3. Discuss possible “strategic” neighborhoods with knowledgeable leaders

Leaders Recommendations
RCPC Director, staff
Community leaders
(school principals, police, etc.)
4. Do a preliminary demographic study of two of the “most favored” areas

a. Identify sources of information
b. On a map define geographical limits of your area.
c. Describe the changes taking place (population trends)
d. Define the people groups
4. Survey the churches in your target neighborhood

a. How old?
b. How many people attend an average service?
c. What ages is the church effectively reaching?
d. What kind of people does the church reach socio-economically?
e. What are the most productive ministries?

C h a p t e r 3: U n d e r s t a n d i n g C h u r c h P l a n t i n g L e a d e r s h i p
Planting a church is a demanding task. It requires gifts, skills and experiences somewhat
distinct from pastoring an established congregation. Both are challenging ministries and
obviously not every pastor is called to plant a church. Many who thrive in an established
congregation may wither in church planting and many who enjoy planting a church are
frustrated in an established one. However, for both types of ministry there is one basic
essential: spiritual integrity. In the following article Tim Keller shows that Christian
leaders lead first and foremost through their mature character. 32 In the next section we
will study the importance of “Calling” and in the final section we will discuss the values
of having experienced church planters evaluate our readiness for church planting.
3 . 1 C H U R C H P L A N T E R L E A D E R S H IP Q U A L I T I E S
Thesis Christian leadership is mobilizing God's gifts to get to God's goals in God's way. The
second thing we need is to use our own gifts in order to articulate the vision, persuade
people to follow and keep them working together. But the main thing we need in order to
be leaders is unusually mature character.
Robert Murray M'Cheyne was reputed to have said to ministers, "what your people need
most from you is your personal holiness." That is right. The single most important thing a
leader needs in order to lead is holy, loving, Christ-like character.
M'Cheyne was a young Scottish minister who died in 1843. He preached his last sermon
on Isaiah 60:1 - "Arise, shine; for thy light is come, and the glory of the Lord is risen
upon thee". He went home to bed with a fever, and a week later died. After his death they
found a letter in his bedroom, and it in part said this:
"I hope you will pardon a stranger for addressing you a few lines. I heard you preach last
Sabbath evening, and your sermon brought me to Christ. It was not anything you said, but
it was what you were as you preached. For I saw in you a beauty of holiness that I had
never seen before. You were about the glory of our God resting on the Savior and I saw
the Savior's glory rest on you. That brought me to Christ." (Quoted in D.MacMillan, The
Lord is My Shepherd)
Thesis: A Christian leader leads from character before skill. Character is far more
important than skills in Christian leadership.
Biblical case I Corinthians 13:1-7 is an extremely clear and alarming teaching about the importance of
character over gifts and skills in Christian ministry.
1. The Corinthian church was a highly gifted church, brilliant and growing. The gifts they
had in abundance are illustrated in v.1-3: a) miraculous gifts (tongues ... of angels;
prophecy), b) teaching and preaching gifts (fathom all mysteries and all knowledge), c)
tremendous vision (faith that can move mountains) which is a leadership gift, d) social
concern (give all I possess to the poor), e) along with a tremendous commitment level
(surrender my body to the flames). In short, the church had great gifts that were well
mobilized. Yet in v. 4-7 we see all the things the Corinthian church was not. They were
impatient, harsh, critical, rude, jealous, egocentric. Paul says that this is a very bad sign.
32
Tim Keller, Leadership and Character, May 1996, unpublished paper.
2. Paul says it is possible to do miracles by the power of God and have revelations and
not even be a Christian. You can be nothing. In other words, it is possible to do ministry
through the power of God a) without any grace in the heart, or b) with little or low grace
in the heart. Jonathan Edwards makes this assertion:
"'Many bad men have had these gifts. Many will say at the last day, 'Lord, Lord, have we
not prophesied in thy name? And in thy name cast out devils? And in thy name done
many wonderful works?' (Matt.7:21). Such as these, who have had ... gifts of the Spirit,
but no special and saving work of the Spirit .... Gifts of the Spirit are excellent things, but
they are not things which are inherent in the nature, as true grace and holiness are. Gifts
of the Spirit are, as it were, precious jewels, which a man carries about him. But true
grace in the heart is, as it were, the preciousness of the heart, by which ... the soul itself
becomes a precious jewel .... The Spirit of God may produce effects on many things to
which he does not communicate himself. So the Spirit of God moved on the face of the
waters, but not so as to impart himself to the waters. But when the Spirit by his ordinary
influences bestows saving grace, he therein imparts himself to the soul .... Yea, grace is
as it were the holy nature of the Spirit of God imparted to the soul." (Jonathan Edwards,
Charity and Its Fruits, Sermon Two)
Other examples of persons who the Spirit of God used to do deeds of ministry, but who
never actually had a heart changed by the grace of God, are Judas, Balaam and Saul.
Note: Someone will ask, “Why would God use people with little or even no grace in the
heart?” Imagine how miserable the world would be if only Christians or mature
Christians were capable of speaking, counseling, leading, helping, nurturing, etc.
Gift-operation of the 3. A "gift-operation" of the Spirit is something that does not proceed out of the level or
Spirit power of a grace-changed heart. Gifts can operate even when your experience of God's
grace is very low, when your walk with him and your joy of salvation is very weak. If
you have a gift of teaching, for example, the classroom situation draws out your gift and
you may be very effective. But that operation can happen without a strong walk with
God.
4. Verse 1’s reference to gong and cymbals probably refers to the pagan worship in
Corinth of the temples of Demeter and Cybele. Pagan worship was a way of putting on a
show to merit and attract the favor of the gods. Paul is saying that it is possible to be
doing Christian ministry in the same way. If our heart is remembering the gospel, is
rejoicing in our justification and adoption, then our ministry is Christian sacrifice of
thanksgiving. The result will be that our ministry is done in love, humility, patience, and
tenderness. But if our heart is forgetting God, then our ministry can be a pagan sacrifice,
a way to convince ourselves and others that we are “something,” We may be successful
in some ways, but there will be the tell-tale signs of impatience, irritability, pride, hurt
feelings, jealousy, boasting.
Spiritual fruit- 5. So a "spiritual fruit-operation" of the Spirit always results in growing fruit of the Spirit
operation of the Spirit named in v.4-7--growing patience, kindness, self-control, humility, approachability,
courage, and so on. Godly character, eye-opening love--that is the way to know God
within you permanently and not just using you to help others despite your hard heart.
We must beware of "coasting on our gifts.” We must beware of identifying with our
ministry and making it a functional salvation and an extension of ourselves. Until we see
this, we may be in the short-term successful, but also driven, scared, and either too timid
or too brash--until we see what we are doing. We are clashing our cymbals.

Is our prayer life dead? Do we struggle with feeling slighted? Are our feelings
always being hurt? Is there a lot of anxiety and joylessness in our work? Do we find
ourselves being highly critical of other churches or ministers or co-workers? Is there a lot
of self-pity? If these things are true, then our ministry may be skillful and successful, but
it is hollow, and probably we are either a) headed for a breakdown, or b) doomed to
produce crowds and funds with superficial long-term effects.
Practical case put There are three basic roles or functions that a Christian minister has: preaching,
positively pastoring/counseling and leading. No one is gifted or equally gifted in all three areas
and yet we must do them all. The greatest factor in the long-term effectiveness of a
Christian minister is how (or whether) he covers his necessarily gift-deficient areas with
his character. Most of the leadership literature does tell us to know our deficits, our gift-
deficient areas. But it usually tells us to surround ourselves with a team of people with
complementary gifts. That is certainly helpful, if you can pull it off. But even if you can,
that is not sufficient, for your gift -deficient areas will undermine you unless there is
compensatory godliness. What do I mean?
a) You may not have strong public speaking gifts, but if you are very godly, your wisdom
love and courage will mean that you will be interesting. b) Yo u may not have strong
pastoral or counseling gifts (e.g. you may be very shy or introverted, etc.), but if you are
very godly, your wisdom, love and courage will mean that you will comfort and guide
people. c) You may not have very strong leadership gifts (e.g. you may be disorganized
or very cautious by nature), but if you are very godly, your wisdom, love and courage
will mean that people will respect and follow you.
Practical case put Character is primary, because there is enormous pressure in the Christian ministry
negatively towards hypocrisy. Christian leadership in all its aspects means you have to tell people
every day, "God is so wonderful!" This usually is not something you have to do daily in
other walks of life. But in the ministry, you have to be pointing people in one way or
another to God to show his worth and beauty.
But seldom will your heart be in a condition to say such a thing with integrity. You then
have two choices. Either, a) you have to watch your heart far more closely, warming it up
continually so you can preach to people what you are practicing, or b) you put on a
"ministerial" face and air and become something on the outside that you are not on the
inside. Kuyper somewhere said that Phariseeism is like a shadow--it can be deepest and
sharpest closest to the light.
Therefore, the ministry polarizes people. It makes them far better or far worse Christians
than they would have been otherwise, but it will not leave you where you were! There are
enormous pressures in the ministry on your integrity and character.
Don't let the pulpit drive you to the word, but let the word drive you to the pulpit. Prepare
the preacher more than you prepare the sermon.
QUESTIONS:
1. What in the reading was most helpful or illuminating? Why?
2. What in the reading really puzzles you to want more information?

WORKSHEET: Developing Christian Character
Rate your level of competence in each of the following four character areas. In addition
to marking a number (1-5, 5 being strongest) in each area, put a check in the blank after
the number 5 if you feel you are strong enough in this area to train others. Under each
area listed, offer two examples in support of your self-evaluation.
Circle One Check if
1. Spiritual Disciplines Least Most can train
Have a daily time of prayer and Bible study 1 2 3 4 5

Handle temptation well 1 2 3 4 5
Have no unreconciled relationships in the Body 1 2 3 4 5
Good accountability relationships 1 2 3 4 5
Examples:
2. Gospel Disciplines
Am gracious and affirming, not irritable 1 2 3 4 5
Am quick to repent in joy, not defensive 1 2 3 4 5
Am grateful in trouble, not self-pitying 1 2 3 4 5
Am teachable 1 2 3 4 5
Examples:
3. Interpersonal disciplines:
Am sensitive to others 1 2 3 4 5
Am winsome and at ease in confronting 1 2 3 4 5
Good listener, do not always have mind made up 1 2 3 4 5
Am patient and warm, not controlling 1 2 3 4 5
Examples:
4. Self-management disciplines
Get work done on time 1 2 3 4 5
Am not controlled by outside circumstances 1 2 3 4 5
Keep commitments 1 2 3 4 5
Am consistent and honest 1 2 3 4 5
Examples:

3.2 E SS E N TIALS O F A C A LL T O C H U R C H PL A N TIN G
In considering if someone should plant a church, the foundational question is this: “Is he
called to do so?” The great need of a city, the leadership skills of the candidate, even the
urgency of the Lord’s command (Matthew 28:16-20), while essential elements, do not in
themselves constitute a call. So we ask, “What are key elements of this call?” and “What
are essential characteristics of a called church planter?”
Timothy’s call The primary New Testament example of calling to a special ministry is that of Timothy.
Five principles applicable to the call emerge as we study Timothy’s life.
(1) A person’s call can only be considered within the context of spiritual maturity.
Timothy is warned about giving special spiritual responsibility to “novices,” those who
have recently come to faith (I Timothy 3:6). Maturity, or seasoning, is an extremely
important element in determining the authenticity of calls.
(2) The individual has a growing conviction that God would have him faithfully
proclaim the Word of God. The events that confirm this commitment of “bondage to the
Word” are deeply personal. They include a deep realization of God’s grace in
conversion, a “centering on Christ” involving a seeking to know and follow Christ more
fully, and a fascination with the Bible to drink deeply of its truth.
(3) The person who is called of God is endowed with special capacities including the
necessary intellectual capacity, self-discipline, ability to communicate the Word, and the
gift of judgment.
(4) The called person demonstrates attitudes associated with a special level of
voluntary Christian obedience including self-sacrifice, self-giving and self-control.
(5) The call is an interior event that takes many years to develop fully and ordinarily
should remain for a person’s entire lifetime. 33
Three elements of a
call These principles sum up the characteristics of a called person. What process does God
usually take one through to discover his or her calling? Tim Keller34 proposes three
elements to a “call.” When they are all present and pointing in the same direction, any
person can discern God's call.
ABILITY
1. Endowments
2. Experience
(Gifts) Inward
- - - - - - - - - - - - - - - - - - - -
(People's Needs)
Outward
AFFINITY OPPORTUNITY
1. Desire 1. Unmet need
2. Maturity 2. Sharers
How can you know that a ministry is for you? You must have the ability to do the job.
By “ability,” I mean you must have both 1) the endowment from God, the spiritual gifts,
as well as 2) experience through which your skills have been developed. You must also
have the affinity to do the job--you must want to do the job. By “affinity,” I mean you
must have 1) a desire, an acute awareness of human need and a burden to meet that need.
But also, 2) this desire should not rise out of immature motives, such as a need for glory
or even a need to be needed. Finally, you must also have the opportunity to do the job.
33
Summarized from Joel Nederhood, The minister’s Call, in The preacher and preaching: Reviewing the art in
the 20 th century, ed. Samuel Logan, Jr. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Company,
1986, pp. 40-50
34
Tim Keller, Philosophy of Ministry, class syllabus, 1987, pp 87-90.
Desire and ability alone do not make a call, if God is closing all the doors for such a
ministry by his management of the circumstances. By "opportunity", I mean there must
at least be 1) a real unmet need in your church and/or community and 2) other people
who catch your vision and share your burden. God often "opens doors" through the
support and cooperation of other Christians.
We should notice that the element of "Ability" has an inward aspect. To determine our
ability, we must look at ourselves, our gifts, and have ourselves evaluated. The elements
of "Affinity" and "Opportunity" have an outward aspect. This means that we must look
away from ourselves, to the needs of people and the open doors for ministry around us.
Though I said that all three elements must be present to constitute a call to ministry, I
have not lined these three elements up in any particular order. I think to do so is a
mistake, because God can give us a call using many different orders. God's call can use
any of the three elements as "starting points". (Remember, for the sake of encouragement,
that the three elements seldom arrive at once!) For example:
Different orders God ABILITY Circle 1. Ability--You are enlisted and trained in a particular ministry skill
uses to call us (e.g. evangelism). Circle 2. Affinity--You develop an enjoyment for the ministry and a
desire to help others with it. Circle 3. Opportunity--A position opens or you discover an
outlet to use your gift.
AFFINITY Circle 1. Affinity--A particular human need burdens you. 2. Opportunity--

You draw together people who share your burden and find openings to serve. 3. Ability--
You develop skills and expertise in the work.
OPPORTUNITY Circle 1. Opportunity--You find some ministry function "thrust" on

you, though you did not seek it. 2. Ability--You develop skill in the work. 3. Affinity. You
find a growing desire to serve and use the gift.
Inward Face, Most books on "finding your spiritual gifts" are fairly rigid in helping lay persons
Outward Face discover their gifts and calling. Virtually all of them push an "Ability Circle", in which
the person looks inward and even may take a test to determine his or her abilities. Then
the person is to find a ministry in the church that matches his gifts. Many churches give
new members an orientation to spiritual gifts and put them through a process to
"determine" their gifts before the membership course is done. They are then plugged into
ministries appropriate to their gifts.
Unfortunately, this is not the way God always (or even usually) gives a person a call. In
fact, there are dangers with the exclusive use of this approach:
1. We have seen that all believers are prophets, priests, and kings. To put too
much stress on believers identifying their exact gifts runs the risk of "gift cop-out" (a
term used by Wagner). People can begin to avoid evangelism or teaching or other
Biblical commands "because I don't have that gift".
2. Also, very few people have a broad enough ministry experience to really
know what gifts they have. Until you have done work with the poor, or cross-cultural
missions, or door-to-door evangelism, it is difficult to know whether you have those gifts
or not. I have seen people absolutely petrified by visitation evangelism and who agreed
to evangelism training only under protest. Yet they emerged as dedicated and obviously
gifted evangelists.
3. Learning one's gifts is not the same as learning your calling. What if you
have the gift of wisdom. Should the church form a "wisdom" committee on which those
with that gift can serve? How silly! A gift is of no use unless it is involved in meeting
some concrete needs of some real people.
I have come to the conclusion that it is much better to call most Christians to look
outward first in discovering their callings. Expose believers to the needs of people and
let them see if God burdens their heart. Teach believers about the community and the
world and help them look for open doors. In other words, I think that the "Affinity
Circle" and "Opportunity Circle" are better ways to help believers find their ministry.

WORKSHEET: Church Planter Calling
1. What order of calling has God used to confirm his call to you?
a. Outward (opportunity and affinity) first, then Inward (abilities)

OR
b. Inward (abilities) first, then Outward (opportunity and affinity).
EXPLAIN:
2. List below opportunities God has given you for ministry (outlets, openings to serve,
ministry function “thrust” on you).
3. Explain how God has developed the affinity circle in your life?
• Enjoyment for specific ministries
• Burden for a particular human need
• You find a growing desire to serve God using a specific gift.
4. List below specific abilities and spiritual gifts God has given you and how they have
been confirmed in your life.
Ability Confirmation
a._______________________________ _____________________
b._______________________________ _____________________
c._______________________________ _____________________
Spiritual Gift Confirmation
a._______________________________ _____________________
b._______________________________ _____________________
c._______________________________ _____________________

3 . 3 A S S E S S M E N T: S E L E C T I N G C H U R C H P L A N T E R S
Choosing and retaining the right pastor is the

key variable in planting a new mission. --Lyle Schaller
The success in starting a new church is largely determined by who is selected as the
church planter. To establish a new church requires of the church planter distinct gifts,
skills and experiences in ministry often not found in a normal pastor. Though there are
many similarities in these two roles, the church planter must thrive in outreach ministry
and in developing and empowering new leaders. Although self-evaluation is important in
understanding one’s gifting and call, much can be learned by inviting the objective
evaluation of experienced church planters.
The following reasons call for a serious approach to the careful selection of church
Reasons for assessing planters:35
abilities and call
1. Assessment assists in faithful stewardship. From a denominational standpoint,
assessment of church planters aids leadership in selecting appropriate personnel
potentially saving the denomination thousands of dollars. Many of the failed starts are
directly tied to improper selection. When a new venture is launched, leadership needs to
be confident that the pastor is ready, gifted and able to do the job. If he fails, several
years will go by before another man, the finances and another core group is ready to try
again.
2. Assessment helps ministers avoid the pain of burning out. Some pastors, after an
unsuccessful attempt at planting a church, have left the ministry as a result of the sense of
defeat. A thorough assessment protects the pastor and his family from unrealistic
expectations. It also protects the new church from the harm that could come from
working with an unseasoned leader.
3. Assessment adds confirmation to the candidate that he is called and equipped for
church planting. Often we are at great risk of deceiving ourselves. Assessment cuts
through a possible false sense of call. While churches are responsible to affirm the call
to the ministry in their leaders, assessments provide a careful evaluation of the abilities,
skills and attitudes needed in specific roles, such as the role of church planter.
4. Assessment gives specific benefits to the potential church planter:

• Allows church planters to adjust their expectations for church planting ministry
to reality situations and correct discrepancies they may encounter between their
ideas and the reality of church planting.
• Permits the identification of needs in a biblically supportive atmosphere so
that the appropriate action (learning, development, repentance) can be taken.
• Identifies the ministry skills that may be needed in the future ministry and
provides motivation to increase proficiency in those skills.
• Often clarifies the call to a specialized ministry like church planting.
• Provides a readiness-to-learn atmosphere for church planters and encourages
learner-directed learning, without which one will not continue to grow and
develop.
• Gives the Urban Church Planting Center additional information for their own
decision making.
Church planters are called to be men of unusual vision and faith, believing that God can and
What is an will work through them as they establish new local churches. They are required to perform a
Assessment Center? wide variety of tasks and duties, often working with limited structure and/or little
encouragement.
Assessment has been developed to provide an opportunity for in-depth analysis of each
candidate’s skills, abilities and traits and to match these with the profile of the qualities
desirable in church planting. Emphasis is also placed on self-assessment and thorough
feedback by the assessment staff regarding each participant’s qualifications. Participants
35
J. Allen Thompson, Church Planter Assessment Manual, 1997, p. 3
often report that the feedback they obtain regarding their gifts and abilities is of great
value to them in their ministry.
Research has been conducted to analyze the tasks performed by a church planter. After
examining these tasks and activities, the following skills, abilities and traits are viewed as
desirable characteristics in a church-planting couple.
Characteristics of a Church Planter 36
Personal 1. Prayer: convinced that prayer is more than a devotional practice; prayer is the work of
Characteristics ministry.
2. Spiritual Vitality: exhibits a compelling walk with God demonstrated in a deep
commitment to Christ and his Word.
3. Integrity: demonstrates sound moral principle in daily interactions, both in private and in
professional life; honors commitments and affirms the church, its mission and policies.
4. God’s Call: possesses and exhibits a willingness to give himself to the service of God and
the church because of an inner constraint; expresses devotion to Christ’s work rooted in a
growing conviction that God would have him faithfully proclaim the Word of God in starting a
new church.
5. Family Life: husband and wife agree upon and share the ministry vision; they have an
explicit agreement regarding each partner’s role and involvement in ministry.
6. Conscientiousness: is responsible in accomplishing tasks; a self-controlled person leading a
disciplined life; uses time in a way that best serves God and the church.
7. Humility: leads with confidence in God and His activity with an absence of selfish assertion.
8. Leadership: leads others in accomplishing the mission; respects the feelings, viewpoints and
Ministerial abilities of others and matches the gifts of people with ministry needs and opportunities.
Characteristics 9. Evangelism: cooperates with God in leading people to salvation; communicates the gospel
in a style that is understood by the unchurched.
10. Management: organizes the tasks of ministry into an action plan easy to follow, evaluate
and revise; identifies required resources; accomplishes the ministry through others.
11. Preaching: proclaims God’s word in a redemptive, convincing and winning manner.
12. Philosophy of Ministry: designs church ministry that is rooted in Biblical principles taking
into account specific giftedness of the leader and the uniqueness of the context.
13. Training leaders: builds mature followers of Christ, utilizing their giftedness in ministry.
14. Flexibility: welcomes new possibilities, coping effectively with ambiguity, change and
Interpersonal stress.
Characteristics 15. Likability: is friendly, pleasant and attractive to others.
16. Emotional stability: maintains emotional balance; is patient and sincere, not moody but
able to laugh at himself.
17. Sensitivity: is other-centered, demonstrating love, patience and kindness in all his
relationships; is sensitive to the hurts and struggles of others; values those who are not valued
by society and denies himself for their sake.
18. Dynamism: has an inviting, energetic personality which calls people to follow him.
Characteristics of a Church Planter Spouse
1. Family Life : husband and wife agree upon and share the ministry vision; they have an
Personal explicit agreement regarding each partner’s role and involvement in ministry.
Characteristics 2. Integrity: demonstrates sound moral principle in daily interactions, both in private and in
professional life; honors commitments and affirms the church, its mission and policies.
3. God’s Call: possesses and exhibits a willingness to give herself to the service of God and
the church because of an inner constraint; expresses devotion to Christ’s work rooted in a
36
J. Allen Thompson, Church Planer Competencies as Perceived by Church Planters and Assessment Center
Leaders: a protestant North American study, Ph.D. dissertation, Trinity International University, Deerfield,
Illinois, 1995.
growing conviction that God would have them faithfully proclaim the Word of God in starting
a church.
4. Spiritual Vitality: exhibits a compelling walk with God demonstrated in a deep
commitment to Christ and his Word.
5. Prayer: convinced that prayer is more than a devotional practice; prayer is the work of
ministry.
Supporting 6. Role: balance between being a spouse/mother and a leader/role model.

Characteristics 7. Cooperation: is supportive of the church planting ministry and owns the vision with
her spouse.
8. Sensitivity: is other-centered, demonstrating love, patience and kindness in all her

Interpersonal relationships; is sensitive to the hurts and struggles of others; values those who are not
Characteristics valued by society and denies herself for their sake.
9. Emotional stability: maintains emotional balance; is patient and sincere, not moody
but able to laugh at herself.
How is assessment of a prospective church planting couple done?
Once candidates are screened through an application process, they come together for a
three or four day process under the care of an assessor team. The assessment includes the
following features:
1. Multiple assessment exercises linked to the church planting task.

2. Multiple trained assessors observing and evaluating.
3. The data from all assessment exercises and instruments and from all observers
is pooled and evaluated.
4. A single, final over-all evaluation for each participant is arrived at by the
assessment staff.
5. A summary statement includes strengths, concerns and recommendations.
The Objectives of the Assessment Process
1. Through the use of experiential exercises, simulations and other instrumented

activities, assessors observe the ministry-related behaviors of participants and
evaluate the extent to which the participant’s skills and abilities match those listed
in the profile above.
2. Participants engage in self-assessment as they participate in experiential

exercises, simulations and various other instrumented activities.
3. Participants acquire new skills and knowledge through the exercises,

discussions, lectures, etc., in which they participate.
4. Participants are encouraged to enter into the exercises and instrumented

activities with enthusiasm. While assessment is very intense, it also provides an
opportunity for the participants and assessors to have fellowship as members of the
Body of Christ. In addition new lifelong associations are often established.
A Final Word
There is no selection quota in assessment nor are participants in competition. Someone

performing better than others in a particular activity doesn’t necessarily reflect poorly on
the rest. Remember, not all have the same gifts. If the body is to function well, all of the
gifts are needed. Furthermore, the various gifts are gifts to the Church, not to individuals.
Each of us is merely a steward of our particular gifts through which the Holy Spirit
means to edify and build up the Church. As we discover each other’s giftedness, it is an
opportunity for us to celebrate.

WORKSHEET: Church Planter Screening
Name_________________________________ Date_____________________________
Address___________________________________________ Phone________________
Please indicate whether you have met the following minimum requirements for
being a church planter with Redeemer CPC.
1. Are you a born again believer in good standing in a local church? Yes ___ No___
2. What is the most recent degree obtained in a Bible College or seminary? ___________
3. Have you read the Westminster Confession of Faith? Yes___ No _____
Do you have areas of disagreement? If so, which ones?
4. Have you read the Book of Church Order of the PCA? Yes ____ No _____
5. In which church are you a member?________________________________________
6. What is your relationship to presbytery? Under care ___ Licensed ___ Ordained __
7. Have you ever been a ruling elder? ___ Deacon?___ Taken officer training?___
8. Have you interned in a local church?___ Have you been on staff of a local church? __
Please respond to the queries regarding Church Planter characteristics.

1. Call to church planting. Tell me about a leader you respect who has encouraged you
to enter church planting.
2. Spiritual life. What words would you use to describe your walk with God?
3. Leadership in church planting. Give me an example of a group you formed or led.

What evidences can you give of how well the group followed your leadership?
4. Evangelism. Describe a recent experience when you led a person to faith in Christ.
5. Family. What convictions do you and your spouse share regarding church planting?
6. Preaching. Describe a recent preaching experience. What comments did you gather
from your listeners?
What preachers do you listen to?

Pa r t T w o:
Lea r ning
and Planning
Chapter 4. Doing Neighborhood Research. . . . . . . . .69
Chapter 5. Developing a Philosophy of Ministry. . . .78
Chapter 6. Writing an Action Plan. . . . . . . . . . . . .101
S UMM A R Y:
Many leaders arrive in a new city to plant a church with a plan in their back pocket! Not
Neighborhood so fast. The premise of this section is that before you are able start planning for a specific
research church design, you must somehow submerse yourself deeply into the context you want to
serve. Of course, the best way to do this is to live with the people: learn their idioms,
study their humor, enjoy their foods, listen to their stories, sing their songs. This takes
time, of course. A short cut is to learn to observe with spiritually sensitive eyes, like Paul
when he visited Athens. Chapter 4 helps you do this through explaining how various
types of research help and how to summarize your findings in people profiles.
Developing a
Perhaps no other topic apart from the gospel itself is so central to church planting as the
philosophy of ministry
art of contextualization. This ability to adapt the truth of the gospel to a sub-culture
without over-adapting is essential if listeners are to “get it”. So we spend a great deal of
time in showing how to design a ministry that fits the target culture as understood above.
Four topics are discussed: what is a philosophy of minis try, importance, process, and
design. Then we add one more item--how to link that design to the specific people group
or audience.
Writing an action
What’s the old adage? Fail to plan; plan to fail. Here we talk about ways leaders plan,
plan
some intuitively, others rationally. Then we outline the elements of a church planter plan
and finally give a sample of an actual working plan.

C h a p t e r 4. D oin g N e ig h b orh o o d R e s e a r c h
“Research,” says James Engel, “is the gathering of information for use in decision
making.”37 In church planting, research is of utmost importance in gaining understanding
of the community we seek to evangelize. As a result, decisions will be made regarding
communication, leadership, phrasing of the gospel and many other connections that fit
the culture. To gain an understanding of the kinds of questions, research helps us
address, we need to know the types of research tools available.
4.1 T YPES O F RESE ARC H

There are two basic types of scientific research: quantitative and qualitative. Both have
characteristics and techniques that make them ideally suited for the exploration of some
questions and inadequate for the investigation of others. For example, anthropological
procedures (qualitative research) are designed to study cultures, societies or institutions
as a whole. Polls and surveys (quantitative research) can predict presidential-election
outcomes or measure reading abilities of children. Both methodologies are legitimate
forms of scientific inquiry but address different kinds of questions.
Paul G. Hiebert makes a helpful distinction of these social science methodologies.38 He
differentiates between sociological (quantitative) and anthropological (qualitative)
approaches in social science inquiry.
Sociology inquiry stresses : Anthropology inquiry stresses :

• group and society • culture and society
• social behavioralism • behavior and cognition
• macro approaches • micro approaches
• western societies • nonwestern societies
• quantitative approaches • qualitative approaches
• questionnaires • participant observation
• demographic studies • human studies
• using lab as well as life • using life in its contexts
• detached observation • participation in the society
In church planting research we will use both types of inquiry. Demographic

(quantitative) inquiry will answer questions dealing with the numbers of people in our
chosen neighborhood, the educational levels and income profiles. Ethnographic
(qualitative) inquiry will give us insights into the people of our specific neighborhood,
their likes and dislikes, social structures, world-view outlook and religious aspirations.
Demographic Demographic research has several characteristics. 1) It is detached from the group being
research studied. Normally this type of inquiry is done on the Internet or in the library. Generally,
church planters rely on statistics gathered by the U.S. Census Bureau and interpreted by
local city agencies. 2) It is quantitative giving raw numbers answering questions such as:
how many people live here? Who’s moving into the area? How many two-parent
families are there? How many single parents? How educated are the adults? What is
their economic base? What ethnic groups are represented? 3) It uses strict protocols in
questionnaires so the information is specific and accurate.
One of the best sources for obtaining demographic information is Percept.39 They
provide the demographic data for a particular census track in two reports: MAP and
COMPASS. MAP issues a Snapshot of your community providing essential household
information like age, family structure, education, race, employment, housing and income
levels. And it gives a good idea how the population will change over the next five years.
37
James Engel, How Can I Get Them to Listen?, Grand Rapids: Zondervan, 1977, p. 13.
38
Paul G. Hiebert, Urban Anthropology, class syllabus, Trinity Evangelical Divinity School, 1988.
39
Percept, 151 Kalmus Dr. Ste A 104, Costa Mesa CA 92626. Call 800-442-6277
The FingerPrint report focuses on lifestyle diversity in your community. And the
InfoMap provides a series of maps giving a good introduction and overview of your
ministry area.
COMPASS, the second Percept report, attempts to answer such questions as “what kind
of programs do people want? Should we offer a contemporary worship service?” etc.
COMPASS seeks to provide information that gives insight into community preferences
for church programs (“how do we meet their needs”), style (“how do we appeal to their
tastes?”) and communication (“how do we contact them?”) We have found that this is
the weakest and most general area of the Percept studies since it is dependent on
quantitative research and not on-site ethnographic inquiry. Nevertheless we highly
recommend the MAP reports.
Be sure to contact local libraries, business bureaus, real estate agencies for up-to-date
demographic data and current maps.
Ethnographic The most important and least practiced form of research by church planters is
research ethnographic inquiry. This type of research seeks to understand the community and
neighborhood in-depth.
Ethnographic research is important for several reasons: (1) it gives you a vision for your
neighborhood/people and city, not just for your church. By knowing the community in-
depth you can begin to develop a concrete vision of what your people group/community
would look like if changed by the gospel. (2) It reinforces a conviction that you and the
gospel are needed by the city and its people. You must believe that not only the gospel,
but also your theological vision is needed and can make a great contribution in the city.
(3) It removes blindness and gives a conviction that you need the city and its people to
teach you much. It is not enough to simply pity the city and the people you are trying to
serve, but you must expect to learn and be taught by it.40
Paul's visit to Athens provides the most extensive example of the approach to
Paul in Athens: an ethnographic research. The city of Athens was the intellectual capital of the Graeco-
example of Roman world. Before the rise of the Roman Empire, it was the leading political and
ethnographic cultural center of the Greek world. After it was conquered by Rome, Athens remained the
research center of learning for the whole Empire.
From what motives did Paul operate (what did he see and feel when he first saw Athens)?
What can we learn from his example? Acts 17:16-21 41
1. First, what Paul saw. Paul walked about the city of Athens, which was full of
What Paul observed architectural marvels, but he looked at it with spiritually sensitive eyes. He was struck by
how filled the town was with idols. He was, in a sense, seeing the town through God's
eyes, because the Greek word that describes his reaction to idolatry ("greatly
distressed”) is the same one used to describe God's reaction to idolatry in (Is. 65:2-3). In
other words, Paul tended to look at life through a Biblical “filter.” He was so sensitive to
God's Word and thus to God's attitudes, ways and heart that he could not help
participating in God's response.
What do we learn? (a) First, we learn that we also should try to look at our city through
God's eyes. It is too easy to become indifferent to the familiar. We need to imagine how
the love and holiness of God would react to the things around us--then our heart will
function like his. (b) Another thing we learn is that we too should become acquainted
with the idols of our city. We will not be able to share the gospel effectively unless we
know the false "gods" of the people we are trying to reach. For example, there is an old
saying about three cities of the Northeastern U.S. "In Boston, they ask 'what does he
know?' in New York, they ask 'how much does he make?' but in Philadelphia, they ask,
40
Tim Keller, Planting Urban Churches: an overview of overviews, 1998, unpublished paper.
41
Tim Keller, Acts, version 2, 1998.
'what family is he from? This quip (attributed to Mark Twain) is really an analysis of
each city's particular idols: education, wealth, family pedigree. The idol of one city is not
the idol of another. (c) Third, we should not be surprised that this intellectual center is
absolutely filled with idols (v. 36) and religiosity (v.22). This is always the case. The
people who seem on the surface to be the most unbelieving are always very religious
after all. Idolatry is promoting created things, goals, relationships, pursuits into absolute
and ultimate values and then replacing God with them or worshipping God in accordance
with them. Anyone seeking to address the unbelieving elites of any time or place must
identify their idols, which will be the major barrier to belief in God.
2. Second, what Paul felt. We saw that he was –“greatly distressed” (v. 16) by the
What Paul Felt rampant idolatry. The Greek word is paroxymo; it describes a deep mixture of both anger
and sorrow. You don’t have to know the Greek word to see the Paul was driven to bold
witness by a very complex feeling. It was not simply anger-disgust on the one hand. If
he was only infuriated by their rebellion, he would have simply washed his hands of the
place in disgust or preached with such condescension and disdain that they would have
given him no hearing. However, that is not what he did. It says he "reasoned" (v. 17)
which means he did not simply “declare,” but entered into an engaged give-and-take
dialogue with people. He did not simply declare their judgment and condemnation. We
also see his gentleness in the way he gives them credit, almost a compliment, for their
religious activity: “I see that in every way you are very religious.” (v.22) His discourse is
very civil.
However, on the other hand, his feeling was not simply one of compassion and mercy.
Idolatry outraged him. In his speech he accuses these highly sophisticated and
intellectual people of "ignorance" (v.29)--nothing could have been more insulting to
them! And then he declares the final judgment of God (v.3 1). So Paul's feelings that
drove him were complex. Why? On the one hand, he saw the idolatry in the perspective
of God's holiness as rebellion--and thus he was outraged and indignant. But on the other
hand, he saw the idolatry in the perspective of Go d's love as slavery--and thus he was
moved with compassion for the people who were enslaved in ignorance and darkness.
What do we learn? Paul felt outrage because of the holiness of God and compassion
because of the love of God. If either of these kinds of feelings is missing from our
witness, our effectiveness will suffer greatly. We will either be people characterized by
force and authority in our tone OR by warmth and affection in our tone--but not both.
Paul evidently was characterized by both. The two "sides" of God's nature (his holy law
and his love), and the two "sides" of the gospel (that we are hopeless sinners and loved
children) together should create this "complex" feeling in us. As John Stott wrote:
We do not speak like Paul because we do not feel like Paul because we do not see like
Paul. That was the order: he saw, he felt he spoke. It all began with his eyes. When Paul
walked around Athens, be did not just 'notice' the idols. The Greek verb used three times
(16,22,23) is either theoreo or anatheoreo and means ... to 'consider.’ So he looked and
looked and thought and thought until the fires ... were kindled within..." (Stott, p. 290)
Conclusion: Walking through our target neighborhoods, observing buildings and objects
of art, talking to individuals will give us insights not available in any demographic
package. In addition this knowledge will impact our attitudes and change the ways we
relate, listen and speak.
THERE IS NO SUBSTITUTE FOR ETHNOGRAPHIC UNDERSTANDING.

PROJECT: Walking tour of your neighborhood42
This should be a walking tour of an area about four to six square blocks. Sketch a rough
map of the area noting various types of buildings and their uses, empty lots, churches,
stores, etc. Then take notes on the area and whenever possible visit with people in the
area. Some of the types of information you should gather include:
1) Visit an ally or two if there are allies.

2) Are there public toilet facilities anywhere?
3) What are the sizes of yards? Note whether they are fenced and how well they are
cared for.
4) What decorations do people use? Are there flags or other signs of patriotism in
evidence?
5) What values do people seem to place on personal possessions? What possessions
seem to be most important to the people, eg. cars, houses, yards, etc.
6) what kinds of cars do the people drive? Expensive, new or old?
7) Visit a neighborhood grocery store and compare the costs of some common food
items with those in chain grocery stories. Note ethnic foods and other distinctive items in
local shops.
8) Observe what kinds of events or political issues are promoted on fliers, posters or
wall graffiti in the area.
9) What can you learn about the churches from their bulletin boards and general
appearance of the buildings?
10) Are there any social service agencies in or near the area?
11) What recreation facilities do the children have in the area?
12) Are there any vacant lots in the area, and if so how are they used?
13) What tends to bring people together?
After making your notes, write a short 5-page report presenting the data and your analysis
and conclusions. Look especially for the underlying order and causes that have formed
the area. These may be economic forces, social pressures, political actions, and religious
beliefs. They may also reflect the American worldview, or the worldview of New York
City. Go below the surface of things to see the dynamics at work in creating a
neighborhood.
42
Taken from Paul G. Hiebert, Urban Anthropology, class syllabus, 1988.
When we got here we noticed that the majority of ministers and leaders did not live in
the communities where their churches or parishioners were. Ministers of churches in
poorer neighborhoods commuted from safer and more comfortable ones; ministers of
churches in Manhattan commuted from more affordable ones. They did so because to
move in with the people they were trying to reach entailed great sacrifices (whether
moving economically 'up' or 'down.’) We learned that it just doesn't work. In a myriad of
subtle ways, the leaders were unaware of the issues their people really faced, and their
ministries didn't 'connect.’ Fortunately, Jesus didn't commute from heaven and the spirit
world, but moved in with us (John 1:14).43
4.2 W RI TI N G P E O PL E P R O FIL E S
In this section we will guide you through specific approaches in developing profiles of
people you desire to evangelize in your neighborhood. In order to be effective in
connecting our message to specific people, there are four profiles we need to understand:
Four profiles 1) Interior life: what are their hopes, aspirations, fears, and problems? 2) World-view:
What aspects of Biblical truth/gospel do they grasp? What aspects do they deny? What
symbols/myths function deeply? Where are there tensions/pressure points in view?
What is the people’s story? 3) Social context : What is the economic level? Educational
level? Power-relations to other groups? Social structure within? 4) Religious
institutions: How are the religious bodies and churches within this people group doing?
How are they organized? What ministry models seem to be effective?
The method we will elaborate is qualitative research, or personal networking. This
involves “hanging out” with people and enjoying them but at the same time being very
intentional in using specific questions to probe these four areas.
Common research There are other ways to obtain profiles to reinforce the accurateness of the information
models you gather: 1) actual ministry with people will reveal their interior hopes as well as their
fears and give some idea of their world-view; 2) formal demographics and sociological
studies will give insights regarding their social context and religious institutions; 3)
informal reading of periodicals, fiction and local literature will inform the interior life
and world-view perspectives.
The KEY to being effective in understanding the people you minister to is living within
the community and with the people you seek to reach for Christ. We cannot emphasize
this enough! Loving them, respecting them and learning from them is a continual process
of identification. You will become one with your people not only during the initial stages
of your church plant, but more so throughout your ministry. Though we put “learning”
before “launching” the reality is that you often need to decide the “launching model”
before you do your learning in full. The normal reality is learn!launch; learn much
more! revise launching model.
As you focus specifically on a target area of the city to do your research you will ask two
primary questions.
Question 1: Who are the people? (Answered by demographics. See previous chapter)
Question 2: What are they like? (Answered by ethnographics.)
Process in To find out what people are like in your chosen area, use three approaches : 1)
Ethnographics: Networking in general 2) Research teams and 3) Core group meetings.
Networking, research Networking is the process of informally conversing with people wherever you meet them
teams, core groups in your section of the city. Once you form a small group the best way to develop contacts
is to ask each one for a list of people you could call to get their views on a new church.
43
Tim Keller, Principles and Process for Church Planting, 2000, unpublished paper.
When you talk with them, tell a little about yourself, then ask: “What brought you to the
city and how do you like living here?” “What are your dreams for your family?” (Interior
life) “What kind of church would this city need? What would it look like?” (Religious
life). “Would you like to be on a mailing list? Would you like to come to meetings for
people considering this?” (Caution: avoid active members of other evangelical
churches.) Close the interview by asking for a name of one or two other persons they
recommend for you to talk to.
Networking goals : Whereas networking will give you some idea of the “profiles” of
people in your area, it mainly is useful in looking for “gatherers” (Christians who are
very ministry minded and influential and can refer others to you, whether they come to
your church or not. Often they will feel loyal to another congregation but will prefer to
recommend friends to go to your new church than their own church). You also are
attempting to locate “bringers,” mainly new Christians with lots of non-Christian friends.
Also, some long-time Christians who are “in the grapevine” of non-Christians in the city.
You are not targeting “comers” (long time Christians who are new to the city. They
don’t know many people, though they can become evangelistically effective.) Nor are
you targeting “malcontents ” (disgruntled Christians from other churches who are hoping
that in you they can finally get a church that they really like. Remind them the church is
not being built to please Christians only.)
Networking non-Christians. If you are conversing with a non-Christian and you don’t get
to uncover spiritual hunger through the other questions ask something like: “If you could
ask God one question what would it be?” i.e. What’s the toughest thing for you when
you consider faith and spiritual things? Take careful mental notes. Learn what is typical
to the non-Christian in your city. Ask if they’d be interested in coming to a “Discovering
Christianity” group. Now you are beginning to touch world-view and religious issues.
Tom Allen, church planter in Seattle, says he asks the following question to non-
Christians to get at their worldview. “Are things the way they ought to be?” Ask this
question of any relatively honest person, Tom adds, and the answer is the same: “No,
things are not the way they ought to be.” At worst, you’ve created dissonance for them.
At best, they’ll ask you how you think things ought to be and/or why they aren’t the way
they ought to be.44
Research teams Team research often yields more specific information than general networking. This is
true because team research is intentional and teams get more exposure to the general
population and better objectivity. The following procedures may assist you in forming
and training teams to do ethnographic research.
1. In developing research teams select both “fresh eyes” and seasoned people. New
people can often see more, but only if adequately trained. As you involve seasoned
people, don’t assume they know how to proceed. Train everyone.
2. Focus on getting information in the context of relationships with non-Christians.
Avoid building primary impressions from interviews with Christians. Obtaining the
contact and earning a right to ask questions is the art of building trust. Contacts may
come through involvement in parent-teachers associations; service in clinics; referrals
from Christians who build the “bridge” of trust; hospital visitation; cold-turkey through
visits to new-comers from real estate sales information. Often your first contact at a
restaurant or store leads to further contacts using the phone or Internet until a longer
interview is possible. Introduce yourselves as persons starting a new church in the
neighborhood and seeking information about specific needs.
3. Avoid surveys or standardized questionnaires. Instead build a set of questions in your
mind that naturally flows from social context (jobs, education, housing) to interior life
(hopes and fears) to religious life (church, religion) to world-view (what aspects of
Biblical truth/gospel do they grasp? What aspects do they deny?). You may only get
44
Tom Allen, Evangelism/Apologetics with Post-Modern People, discussion paper 2001.
through one or two of these topics. But don’t rush. Your purpose is to listen and learn,
not to cover an agenda
4. Summarize your interview soon after the encounter writing as much as you recall
giving specific examples of what was said. Once you have a series of these interviews
completed, you will be able to summarize and analyze the data, providing some
implications of the findings and possible range of options for the type of church you
should plant. Remember this: research usually isn’t used by those who haven’t been
involved in it somehow.
Core Groups Much can be learned about your community by involving your core group in
brainstorming. Gather into two groups: believers and seekers. 45
1. Vision-setting Prayer. With believers, brainstorm, brainstorm. Don't just begin a class
on the Biblical church. Begin each meeting with a devotional. Then ask: (1) what are the
non-Christians here like? Draw up a spiritual profile. Their fears, prejudices, hopes,
goals, beliefs. What is their voice? Envision their half of the conversation, what they
would say about Christianity. Figure out what sub-types of people there are in your
community. Then ask: (2) now--how will our church have to be if we are going to reach
these folk? What will our side of the conversation be? What will we say and emphasize?
How will we commu nicate? (3) Finally pray this church into existence. Send out a
weekly prayer letter- -summarize and tweak the conversation during the last week into a
model. Eventually, have a very clear “vision” statement made of “proverbs” from your
meetings. In our case they included: a) “We are a church not here to denounce the city
but to serve, challenge and love it.” b) “We are a church not just for ourselves, but also
for our friends who don't go to church.” c) “The gospel can change anyone--it says that
you are more weak and flawed than you ever dared believe, but you are also more loved
and accepted in Christ than you ever dared hope-at the same time.”
2. Evangelistic small group. Form a Discovering Christianity group. (See M. Green's

book). Don't be too strict about excluding non-Christians from the first “believers
brainstorming group.” Some seekers are very friendly and open. It is extremely important
for the new pastor to be speaking to non-Christians continually--it will make all the
difference in your preaching and worship leading. If not leading a group for non-
Christians, do lots of one-on-one evangelistic meetings.
Professional
Manhattanite Profile From brainstorming with the core group and in the evangelistic encounter, Tim Keller
developed the follo wing profile of the professional Manhattanite:46
a) extremely bright-experts; highly proficient in their field
b) years of counseling, self-analysis; tend to think in psychological terms
c) very sexually active
d) absorbed in their careers--many/most relationships in their job field
e) liberal social conscience
f) commitment-wary (phobic); very private, individualistic
g) somewhat lonely; experience numerous transitions
h) highly secular, yet have tried 2 or 3 religions or spirituality-systems
i) deep mistrust of organized religion and especially evangelical Christianity
This is still the most unreached people group in the country and in the city. Though it is
not the only group needing ministry, and though God has special interest in the poor,
Redeemer is one of the very, very few churches that can reach (to some degree) this
disproportionately influential constituency. We must never lose the priority of having an
45
This section taken from Keller’s How to Plant a Center City Church, 1997.
46
Tim Keller, Learning from Redeemer’s History, 2000 and Evangelism at Redeemer, 1995, unpublished papers
outward face to them. We must not fill up with middle-class evangelicals from around the
metro area instead. Sub-groupings of this Manhattan professional culture: corporate
professionals, creative professionals, young urban professional--hopefuls and students.
Redeemer seeks to reach primarily English-speaking Manhattan professionals. (A

"Manhattan" professional is first of all one who lives in Manhattan, and secondarily a
person who works here but lives elsewhere.) Any sub-set of Manhattan professionals
would be a specific ministry field for Redeemer. There are many ways of subdividing
these sub-sets -but here is one working set.
1. Creative arts/media established class. In arts, editing, media, academy, cultural

Sub-sets institutions; more “funky”/liberal. Not as wealthy. Not as many families. Many
Anglo, but more multi-ethnic than corporate.
2. Corporate established class. In business or law; "made it"; economically able to raise
family in city; children in private school; weekend home. Here longer term.
Most WASP or WASC (Catholic).
3. Young urban professionals. Generally single, 22-40. Seeking to make it in corporate
and creative fields. Here 2-7 years. Usually Anglos from other parts of U.S.
Many come originally as students.
4. College and grad students. Undergrads from Columbia, Barnard, NYU; music and art
students; med students and residents; grad students all over.
(The following four groups overlap with the preceding four.)

5. Asian 2nd generation. Either born here or moved here before age 13. Often raised in
boroughs of NY. Koreans more likely to be raised in a church. Some are
bicultural but English is heart-language.
6.Jewish & Anglo professionals. Most likely Anglo persons born and living in
Manhattan. Non-religious Jews most likely to visit and come to services.
7. Borough nativesl"new" professionals Many raised in the boroughs, now moved to or
near Manhattan; from working class roots; multi-ethnic set; many black and
Latino; many long-term New Yorkers.
8. Gays. Closeted and struggling; those who moved to NY to explore it; openly in gay
lifestyle; those with roles as activists.
PROJECT: Doing an ethnographic interview

Use this format as a guide to prepare for an interview with a leader of the community.
However, seek to know the areas you want to cover without using a formal questionnaire
like this one. After the interview write down your impressions and insights.
Situation: Meeting with the principal of a High School
Purpose: “I am new to this community and would like to start a church that meets the
needs of the area. Is this a convenient time for you to give me some advice?”
1. As you deal with young people from this neighborhood, tell me what you sense are
their hopes, aspirations and pleasures? To what degree are these realistic dreams?
2. What appears to be their greatest fears and problems? Can you give me some
examples?
3. What kind of church if any would people come to? Describe a church that would
meet this area’s needs?
4. In your opinion what views of right and wrong do these young people hold? How are
these values formed or nurtured? How are they destroyed?
5. What are the major religions represented in your student body? Would you say that
most students are religious? How are the religious bodies in the community doing?
Which ones seem to be the most effective?
6. Finally, could you give me some idea how the material/economic aspect of the society
in this area is affecting the fulfillment of aspirations and dreams? How could a new
church help?
Thank you for your time and valuable information. Who else would it be profitable for
me to talk to?

PROJECT: Understanding and Identifying “Felt Needs”
Discussion:
In Luke 10:34-35 the Good Samaritan met a variety of needs of the beaten man. The first
service he rendered was his very physical presence. “He went to him.” People in a
helpless condition are enormously encouraged by the presence of a friend, an advocate.
“Advocacy” is an attitude and a relationship: It mirrors the priestly work of Christ who
stands before the Father as our Advocate (I John 2:1).
Then the Samaritan supplied other sorts of aid. He provided immediate crisis medical
treatment, transportation to a place of shelter and medical care in the inn overnight.
Finally he gave a financial gift to pay the man’s rent until he recovered fully or until the
Samaritan returned. Knowing the state of medical care (the man was “half dead”) and
transportation at the time, this must have been a generous offer! The scope of the
Samaritan’s mercy is broad: the physical, financial and emotional needs of the victim
were met.
The ministry of mercy is the meeting of “felt” needs through deeds. The church is to be
an agent of the Kingdom of God, not only winning people to Christ but also working for
the healing of persons, families, relationships and nations; it is doing deeds of mercy and
seeking justice.47
Action:
1. SURVEY NEEDS. In order to serve your community with deeds of mercy, identify
“felt needs” using Craig Ellison’s format.48 Analyze your context and make lists under
each heading. Be very specific.
Spiritual/moral needs: Separation from God; finding forgiveness/freedom from guilt;
absence of purpose in life; ethics and values for guidance in the public sector; loss of
hope; boredom.
Psychological/emotional needs: Loneliness; interpersonal conflicts; depression;
anxiety/stress; grief; divorce recovery; problems of aging; substance abuse; suicide.
Cognitive needs: Basic education (literacy); career guidance; nutrition/parenting training;
job seeking skills; second language acquisition; legal aid; schooling/daycare; decision-
making (career/marriage/other).
Physical/economic needs: Food; shelter; clothing; health care; employment; economic
self-development; safety in living areas; disaster response; help with disabilities/chronic
illness; mental handicaps.
2. INVESTIGATE OPTIONS:
What are the existing services?
What are the gaps between needs and services?
How can we find and meet these people? How can we build bridges to them?
47
Tim Keller, Ministries of Mercy, P&R Publishing, 1997, pp. 45-57.
48
Craig Ellison, Addressing Felt Needs of Urban Dwellers, Urban Mission (March 1987), pp.26ff.
C H A P T E R 5. D E V E L O PI N G A P H IL O S O P H Y O F MI N IS T R Y
“In my first pastorate,” Tim Keller explains, “I led a small Presbyterian congregation
which was planted less than eight tenths of a mile from its mother church, a body of over
1,000 members in a modest sized Southern town. In the 1930's, when our church was
founded, no one had automobiles and the distance between the two fellowships seemed
sufficient. But in the 1970's we found ourselves right on top of one another. For years,
the large mother church had overshadowed our own.
“Nevertheless, despite being virtually adjacent to one another, and despite the highly-
churched nature of the town (60 Protestant churches in a town of just 23,000), both of our
congregations began to experience growth. In fact, we doubled from 140 to 280 in just
four years, despite the fact that our community grew by just two dozen people between
the 1970 and 1980 census.
“Why would two seemingly identical churches grow in such a small pond? A couple of
my friends suggested to me that the secret lay in the fact that we were no longer identical.
‘You developed a different philosophy of ministry, and so you are reaching new kinds of
people.’ That sounded interesting, but no one could give me a clear idea of what a
‘philosophy of ministry’ was.” 49
5 . 1 W H A T IS A P HIL O S O P H Y O F MINIS T R Y ?
Summary: A philosophy of ministry is more specif ic than the church's purposes (the
"why?" of a church) but less specific than the ministry program (the "what?" of a church)
or even its goals and objectives. Instead, it describes how a church will go about
reaching its community for Christ.
Purposes, Philosophy, A philosophy of ministry is more specific than the Biblical purposes of the church. All
and Goals churches should share the Biblical "givens"--the marks and duties of the church. All
churches are called to worship God, to build up the saints, to witness to the nations, and
so on. But a philosophy of ministry makes the church distinct, describing a vision for the
church which is specific and unique to that congregation. It is even more specific than a
church's denomination. Methodist churches may have dramatically different
philosophies of ministry and yet remain all Methodist churches.
On the other hand, a philosophy of ministry is less specific than the actual ministry
program or than goals and objectives, which are set for one, two, or five years. Goals and
objectives are measurable projects with definite time frames while a philosophy of
ministry describes broader visions and modes of function.
Four Questions We have distinguished what a philosophy of ministry is not--it is not merely a statement
of Biblical purposes nor a list of programs nor a statement of goals and objectives. Now
let's try to express what a philosophy of ministry is.
Let's think for a moment of four questions: the who, why, how and what of your church.
The "who?" question defines a church's basic beliefs and theological commitments. A
"Who are you?” church may have a historic theological tradition, such as Wesleyan or Lutheran. The
church's stance toward the Scripture and approach to interpretation will determine many
of its stands on theological and ethical issues. This includes the church's own
understanding of what the Bible says about the nature and identity of the church.
The "why?" question defines a church's purposes. It is the rationale for the church's
"Why are you here?" existence. If under the "who?" question, a church determines that it is committed to an
infallible Bible, then it will see that God gives the church a number of purposes or
functions. In other words when we understand "who" we are, we understand "why" we
49
This chapter taken from Tim Keller, Philosophy of Ministry, Seminar in Leadership, 1988
are here. We are to evangelize the nations, disciple and build up believers, offer
acceptable worship, care for the poor and needy and so on. All churches share these
common purposes.
The "how?" question defines the church's philosophy of ministry. For example, though
"How will you go the Bible commands us to worship, and lays down rules for worship (e.g. don't worship a
about accomplishing graven image), it nevertheless allows a great deal of freedom in how to worship. It does
these purposes?" not tell us the style of music, the level of spontaneity and emotional display in the service
and so on. The same is true of our preaching and teaching, our evangelism, our
fellowship or common life and our outreach to the poor. The "how?" is left up in good
measure to us.
Does this mean that we are allowed to determine the "how" of our church simply on the
basis of our own tastes and whims? By no means! The "hows" of our church are
controlled by the Biblical "whys" of our church. We are to worship, evangelize, and
fellowship in the ways which best help us to spread the kingdom of God in our
community, in the ways which best help us fulfill our purpose, to teach all nations to
obey all Jesus has commanded.
Finally, the "what?" question defines the church's goals and objectives, its actual ministry
"What tasks and jobs program. Included are the job descriptions of both laypersons and staff, the organization
will your church of the church in departments, committees or task forces and the policies of operation and
actually do?" by-laws.
As we look at the four questions--who, why, how, and what--we see that they are all
bound up together. The question of the philosophy of ministry can be answered when we
ask: "How can we best fulfill our Biblical purposes (the ‘why’) in accord with our
theological commitments (the ‘who’)?” But if continue to reflect on these issues, we see
that all of the "why, how, and what" really continue to answer the question "Who are
we?" All of these are comp onents of your church's identity.
A philosophy of ministry, then, is the answer to the question: "How can we best fulfill
Conclusion our Biblical purposes in accord with our theological commitments?"
There is a parallel with the identity of an individual believer. A Christian knows who he
is (justified, adopted, redeemed), and why he is here (to be an ambassador for Christ,
etc.), yet each Christian must look at his specific gifts and unique calling, to determine
how he will go about living out his Christian commitment (I Corinthians 12; Romans
12:8ff.). So, too, every individual church must ask: "What is the specific calling of our
church?" The answer creates an identity which shapes the church's character and makes
it unique, even within its own denomination.
Note: the terms “philosophy of ministry,” “ministry design” and “ministry model” or
“church model” are basically synonymous terms.
PROJECT: Clarifying Terms

Write a brief statement that responds to the following questions:
WHO ARE WE? Identity Statement

Sample: We are a body of believers, reformed in doctrine and Presbyterian in polity.
WHY ARE WE HERE? Mission Statement

Sample: “Genuinely embracing today’s generation with love and truth so that together we might know and
passionately live for God.” (All Nations Presbyterian Church, Oakland, CA)
WHAT? Ministry Program Statement

Sample: We serve Christ through worship celebration, small group fellowship and mercy ministries..

5 . 2 T H E I M P O R T A N C E O F M I N I S T R Y D E SI G N 5 0
Summary: Vital churches have distinct personalities/identities which are clear both to the
members and surrounding communities.
These personalities/identities result largely from a ministry design which assumes both
Biblical form and freedom for the church.
The key to church growth is a ministry design that is true to the Bible, to the time and
place and to one's gifts.
Variety and “I belong to a conservative Presbyterian denomination,” says Tim Keller, “one of a very
individuality small family of churches in which everyone seems to know everyone else. Most of the
ministers have gone to one of two or three seminaries and all subscribe to a very lengthy
and detailed set of confessional standards (the Westminster Confession and Catechisms --
318pp. long in my edition!) and of church polity. Under such circumstances one would
expect a great deal of uniformity between churches. To some degree, that is true. But it
is among the most vital and effective churches within our own family that the most
dizzying variety is seen.”
Examples New Life Presbyterian Church in Glenside, Pennsylvania meets in a converted restaurant.
Its service is marked by spontaneity, humor, expressions of emotion, raising of hands and
contemporary music. Few people are dressed up; many of the partic ipants look like they
are from rough and difficult backgrounds. In just five years, New Life has grown from
600 to over 1200 in attendance in three congregations.
New City Fellowship is a Presbyterian Church of some 250 which meets in a poor,
blighted urban neighborhood of Chattanooga, Tennessee. Unlike New Life, the
congregation is a mixture of races. Ministries of mercy and justice for the poor are
stressed and given a far higher profile. Racial reconciliation is a high priority, frequently
mentioned and modeled. Although the service is highly informal as well, the music is a
much more conscious cross between a music mixture of contemporary rock and black
gospel.
Tenth Presbyterian Church in downtown Philadelphia stresses expository preaching
through books of the Bible and many conferences, seminars and classes on theological
and ethical issues. Dignified liturgy and historic hymns mark the service of this
congregation of 1,000. Though occasional street people can be seen in attendance, most
of the worshippers appear to be executives and professionals.
The differences in “atmosphere” are vast and yet they are all conservative Presbyterian
churches, subscribing to the same lengthy doctrinal standards. Of course, this
phenomenon is not confined to Presbyterians. Wagner describes the differences between
four Assemblies of God congregations in one town. One is traditional, well-ordered in its
service and appealing to community “pillar,” while another emphasizes dynamic
evangelistic preaching services of the 19th century revivalist type. A third has a very
family-oriented program and appeals to young professional couples, while another
congregation attracts college professors, students and singles who appreciate innovative
worship formats and music. All are growing Assemblies of God churches in good
standing.
Vitality and identity Every vital church has a “sense of destiny.” The members usually see their church as
different from and "better" than other churches and the majority of them can articulate
clearly what makes their church's identity distinct.
The Bible teaches us that no individual Christian has all spiritual gifts, and therefore,
each believer must discern his or her specific "calling" or ministry, based on the gifts and
the opportunities God has afforded (I Corinthians 12:27-30). The thesis of this chapter is
that in the same way, no individual church has all the spiritual gifts or, at least, no church
as all the gifts in equal proportions. No local church is an island unto itself, but is rather
a part of the connected whole. Only the total body of Christ reflects all of the gifts,
graces and ministry-power of Jesus Christ himself. Thus, each congregation needs to
discern its own specific calling, based on the gifts of its leaders, members and the
opportunities in its community.
50
This chapter taken from Tim Keller, Philosophy of Ministry, 1988, pp. 9-12
Someone may ask: “Isn't it dangerous to talk about ‘distinct identities’?” Doesn't that
Form and freedom give the impression that we can fashion ourselves, when in fact only Jesus Christ is head
of the church? Therefore, shouldn't we simply turn to the Bible and build a church which
is prescribed in every detail by the Scripture?
We answer that the Scripture does give us certain absolutes for the form of the church,
but that it also leaves us free in many areas to design ministry creatively. The church is
neither a "jelly fish" (with no set form) nor a "statue" (with every aspect fixed). Rather it
is a body with set limits, but which can be arranged and moved into a variety of settings
and shapes.
Francis Schaeffer put in a nutshell the Biblical basis for the building of a “philosophy of
ministry.”
“Anything the New Testament does not command in regard to church form is a freedom
to be exercised under the leadership of the Holy Spirit for that particular time and
place.”51
We must distinguish between those Biblical absolutes for church structure and form
which God has laid down for the church at all time and those vast areas of church
function and practice where we are free to shape ourselves in order to reach our
communities for Christ.
Schaeffer recognized that there would be many, many disagreements over which church
forms were Scripturally prescribed and which were not. But he called us all to agree that
the Bible does not provide a complete guide to what a church should look like. Instead, it
"sets boundary conditions" and that within them "there is much freedom to meet the
changes that arise both in different places and different times." Schaeffer believed that at
the end of the 20th century, the church needed to grasp this principle as never before.
Why? Because the accelerating change and upheaval of our age necessitates that the
church be constantly changing in order to communicate the gospel and spread the
kingdom. "In a rapidly changing age like ours...to make non-absolutes absolute
guarantees both the isolation and the death of the...organized church."
Any failure to understand this results in Phariseeism. It means that we elevate our
traditions to the same authority-level as Scripture. The Bible does not prescribe German
chorales or Genevan psalms over black gospel music, nor does it give any order of
worship. Since most of what we do in the church is not prescribed by Scripture, then we
must frequently and ruthlessly evaluate our (unavoidably) man-made structures to see if
they are helping us meet the goal God has given to the church--to teach all nations to
obey Him.
Church Growth and In the late 1970's, a young church planter came to the college town of Charlottesville,
Ministry Design Virginia. The moderate size city was, like many southeastern U.S. communities, highly
churched, with both conservative evangelical churches and mainline churches by the
score. The new minister courteously visited a number of the pastors in the area to
describe his goal of beginning a new congregation. He was quickly told that the town
was spiritually stagnant, that the existing churches were having trouble finding new
members and that other evangelical church planters had failed miserably. But within a
month from the commencement of worship services, the new work was drawing over 200
people. Within a few short years, there were over 1,000 worshippers in attendance.
During the past 20 years, this kind of story has been repeated all across the country. How
can we account for the fact that dramatic, explosive church growth often occurs in places
littered with the wreckages of failed, dying or stagnant churches?
New books annually seek to distill new sets of “church growth principles.” The lists
usually contain anywhere from half-a-dozen to a dozen factors which must be present for
church growth. Let me be so bold as to suggest there are only three:
1. Sound doctrine.
2. Continuous renewal by the Holy Spirit.
3. A contextualized philosophy of ministry.
Growing a garden To put it more clearly, imagine a tomato garden. What "growth factors" are there for a
successful garden? There are three. First, the seeds must be real tomato seeds--already
with incipient life in them. It will not work to plant rocks or pebbles! Secondly, the
51
Francis Schaeffer, The Church at the End of the 20 th Century, Inter-Varsity Press, 1970, p. 67
weather and soil conditions must be conducive to growth. Thirdly, the gardener must be
skillful in planting, watering, fertilizing, weeding, harvesting.
The gardener's level of control over these factors varies. The most basic factor, the living
seed, is not something the gardener can create, but it is something that he can discover.
The second factor appears to be the least under the gardener's influence. What can a
human being do about the soil or the weather? Actually, however, the gardener does
have a responsibility to place the garden in a region where conducive soil and weather
conditions exist.
But the most controllable "growth factor" is the third--gardening expertise. This is a
matter of getting the proper training and of applying the proper diligence. The gardener
is more personally responsible for this factor than the others, even though it is probably
the least fundamental and important.
If a garden is successful, who or what is responsible? Despite all the gardener's work, the
glory must go to God. His creative work (the seed, the soil) and his providential
sustaining work (the weather) is the real basis for growth. After all, plenty of food grows
on the earth without a gardener at all! Yet for a piece of ground to bear the kind of
fruitfulness of which it is capable, the skill and industriousness of a gardener is necessary.
Growing a church I have been developing a parable. A growing church is like a fruitful garden, as Paul
himself says in I Corinthians 3:5-9. “I planted, Apollos watered, but God gave the
growth.”
The first factor, the living seed, is “sound doctrine”--the truth as it is revealed in the
Word of God. This is the Bible's own image. The gospel of the kingdom is a seed that
bears fruit a hundred-fold (Matt.13:19, 23). We are born of “imperishable seed,” the
living and enduring Word of God (I Peter 1:23). In most lists of "church growth
principles" this is omitted? Why? The tacit assumption is that, since many churches with
wildly divergent doctrinal stances grow, we cannot consider "soundness of doctrine" a
growth factor. That is dangerous. If we do not make Biblical truth a growth factor, then
there is no way to discern "God-given growth" (I Cor.3:6) from the growth of Muslims,
Mormons and even McDonald's hamburgers. Soundness of doctrine alone does not
produce growth (any more than the mere possession of tomato seeds produces a garden).
But Biblical truth is necessary for God-given growth, as Matthew 13 and I Corinthians 3
attest.
The second factor, the “weather conditions.” is God's blessing his Word through the work
of the Holy Spirit. It is only as a church, with its members and leaders, is continuously
renewed and anointed by the Holy Spirit, that a church will be fruitful.
Incarnation In Phillipians 2:6-11, we are told that Jesus Christ did not hold on to his heavenly culture
and identity, but submitted himself to our form and became a servant for us. Paul insists
that we all imitate the incarnation, telling us to "not only look to your own interests, but
also to the interests of others." (v.4)
There are two kinds of churches. One kind says to its community: "you can come to us,
learn our language, learn our interests, meet our needs." The other kind says to its
community: "we will come to you, learn your language, learn your interests, meet your
needs." Which of these approaches imitates the incarnation? The latter. And it is this
latter kind of church that is likely to adapt its shape in such a way as to communicate
most effectively with the people God has called us to reach.
The most vital, obedient churches will exhibit the most creativity and diversity of
philosophies of ministries.

WORKSHEET: Clarifying Philosophy of Ministry
1. Give examples of differing characteristics of equally vital churches of the same

denomination in a given city.
2. Why do these differences bring effectiveness? Explain.
3. Explain the difference between Form and Freedom as expressed by Schaeffer.
4. Identify characteristics in a vital church tied to form and others tied to freedom.
Form characteristics:
Freedom characteristics:
5. In what ways can ministry design fail to be true to the Bible? Give examples.
6. In what ways can ministry design fail to identify with the culture? Give examples.
7. According to Keller, what are the non-negotiables to church growth?

5 . 3 T H E P R O C E S S O F M I N I S T R Y D E S I G N5 2
Summary: Proper ministry design arises from reading the Bible, asking: how can we obey
the Bible here and now?
Our philosophy of ministry must be Biblical, yet it must be distinct. How do we go about
to create such a ministry design?
Reading the Bible Whenever a believer reads the Bible, he or she must ask: "How can I obey the Bible here
Obediently and now?" For the purpose of ministry design, we must ask: "How can we be a Biblical
church (a church obeying what the Bible says about the church) here and now?" We
must ask this question, because all Scripture is “covenantal revelation.” That is, nothing
in Scripture is revealed simply to be known abstractly. Rather, everything is revealed to
be obeyed in our concrete situation (Deut.29:29). This is because "the Creator-creature
relation is a covenant relation, a Lord-servant relation." All revealed truth is a summons
by God to know him and obey him.
Now when we ask this question--"How can we be a Biblical church here and now?" We
should notice that there are three parts to it.
First, we are asking “how can we obey the Bible?” We must be thoroughly Biblical in
our ministry design. Biblical ecclesiology is incredibly rich. The church is a family, a
kingdom, a temple, a dwelling/house, a flock, a new nation, a priesthood, a communion,
an army, a body, an organization, an organism, and many, many mo re. Our goal is to
incorporate all that the Bible says about the church into our philosophy of ministry.
Second, we are asking: “How we can obey the Bible here and now?” Because the
Biblical God is a covenant Lord, speaking to covenant servants, he expects us to apply
the word to the situation (the age and the culture) in which we live. The particular sins,
particular needs and specific opportunities of the community we are seeking to reach will
determine how these Biblical aspects of the church are incorporated and which aspects
are brought out most prominently.
For example, in a college town, many non-believers are caught in intellectual confusion
and skepticism. A church may need to emphasize a very strong teaching ministry, with
an extensive program of opportunities for the community to see how Christianity applies
to the arts, the sciences, to political questions and ethical issues. However, in a working-
class urban neighborhood, where drug and alcohol addiction are rampant, the church may
need to emphasize counseling, fellowship and accountability.
Third, we are asking: “How can we obey the Bible?” Each person has particular gifts
and thus specific kingdom work that he or she is called to. God may bring a group of
people together to form a church who are extremely strong in gifts of mercy to the poor.
To be obedient to their Lord, they should locate near the needy and make use of their
gifts by designing a church that puts special emphasis on the ministry of compassion.
Throughout history, as the church has studied the Bible, it inescapably has read it in the
light of the issues and questions of the age and culture. Church history is a history of
developing models of the church. Some models were far from the Bible, badly
unbalanced or erroneous, based on isolated texts or outright misreading of the Bible.
Other models were much more Biblical and balanced and they succeeded when they
addressed the needs, evils and issues of the age.
In summary, when we seek to obey the Bible in light of our gifts and concrete situation,
new ministry designs arise.
Three Perspectives We see then, that this one question--"How can we be a Biblical church here and now?" is
for Ministry Design really three questions. Those questions are:
"What all does the Bible say about the church?"
"What all can I learn about the nature, trends, needs, sins, strengths, challenges and
opportunities of our culture and community?"
"What all can I learn about my (our) own gifts, talents, strengths and weaknesses?"
To answer the major question, you must as thoroughly as possible get answers to these
minor questions. And we must keep in mind that these minor questions are not mutually
52
This chapter taken from Tim Keller’s Philosophy of Ministry, 1988, pp. 13-17
exclusive. The answers to one help you discover answers to the other. The mo re you get
to know the Bible, the better you can understand your culture and your own gifts. But the
more you understand your culture and gifts, the more truth you can discover in the Bible
relevant to those issues. (For example, the abortion controversy has driven us to the word
to find much truth on the sanctity of life that we would otherwise have missed.)
Tri-perspectival These three perspectives for ministry design correspond to the approach of John M.
approach Frame. 53 He argues that to know anything is always this same tri-fold process.
“Human knowledge can be understood in three ways: as knowledge of God's norm [the
Bible], as knowledge of our situation, and as knowledge of ourselves. None can be
achieved adequately without the others. Each includes the others. Each, therefore, is a
`perspective' on the whole of human knowledge.”
The effect of the tri-perspectival approach is to keep united what has traditionally been
separated—“meaning” and “application.”
"Over and over, preachers (and others) try to proclaim the `meaning' of the text and then
its `application'--the first part is `what it means', the second `what it means to us'....[But]
every request for `meaning' is a request for an application...the one who asks doesn't
understand the passage well enough to use it himself...A person does not understand
Scripture, Scripture tells us, unless he can apply it to new situations, to situations not
even envisaged in the original text (Matt.16:3; 22:29; Luke 24:25; John 5:39f.; Rom.15:4;
II Tim.3:16f.; II Pet.1:19-21-in context)."
Frame’s argument: Scripture cannot be understood unless it is being obeyed, and it
cannot be obeyed except in the concrete situation. Therefore, theology is application.
When we use this approach in ministry design, the results are radical. Many Biblical
scholars have tried in their study to distill from the Bible a single, pure ministry design or
church structure which must then be faithfully reproduced wherever one goes. Frame
argues that this is a misunderstanding of Scripture as covenantal revelation. Instead, the
Biblical absolutes which give the church its form must take different shapes as they
become expressed in different times and cultures. There will be many church "models"
and many ministry designs, all very Biblical.
A philosophy of ministry, then, results from the interaction of three elements.
Theological/ecclesiological commitment
understanding the Bible
Culture/context Gifts and calling

needs and capacities of people/pastors
"Traditionalists" and We see, then, that our goal must be two-fold in developing a philosophy of ministry. We
"Practitioners" must a) seek to make it Biblical (since the Bible gives us absolute norms for church
structure and function) and b) seek to "fit" the model to our situation and gifts (since the
Bible gives us freedom to be creative in order to reach our communities for Christ).
Many church leaders today are divided into two camps, the traditionalists and the
practitioners. The traditionalists are concerned about conforming their ministry to the
Bible, but they do not grasp as clearly the need to obey the Scripture in the present time
and place. Thus they simply teach the Biblical doctrine of the church to their people
without 1) administering these truths for spiritual renewal and without 2) contextualizing
these truths into an appropriate philosophy of ministry (often because they fear a
"relativizing" element). Instead, traditionalists usually find the idea of a "philosophy of
ministry" distasteful. They may insist that there is just one Biblical ministry design for
the church and that they are achieving it.
53
John Frame, The Doctrine of the Knowledge of God, P&R Publishing, 1987, p 74, Fig. 2.
But this does not mean that traditionalists have no philosophy of ministry. Rather, they
tend to uncritically adopt favorite historical models of ministry (from Calvin's Geneva,
English Puritanism, 19th century revivalism or the traditional parish method from the
"old country").
Practitioners, on the other hand, are most concerned to be relevant and effective. Often
this can become a bald success-orientation. They usually discover some effective church
(or they have been involved in such a congregation). The ministry design of that church
becomes the absolute required way to run any effective church. As a result, they will
tend to reproduce this model wherever they go, without regard to their own gifts or the
culture in which they function.
The problem is that practitioners are just as blind to the importance of ministry design as
traditionalists. But the roots of their problem is different. Practitioners are not
theologically grounded and reflective enough to tell the difference between the principle
and the application.
And just like traditionalists, practitioners run immediately to church growth techniques
without considering renewal dynamics. C.J. Miller tells of a church that was trying to
apply church growth principles before they were led to repentance and before they sought
an outpouring of the Spirit. "A small ingrown church would have simply turned into a
large ingrown church." 54 Without renewal dynamics, church growth techniques can
become merely marketing techniques which attract a clientele rather than building a
congregation.
Summary In summary, there is not just one absolute Biblical model of the church. Each church is
just one model of the true church. Without this understanding, one can become proud and
see one's own tradition or experience or insight as the final, absolute reality, instead of a
model. A minister/leader who does not grasp this can only reproduce the ministry design
wherever he goes, regardless of context or new insights from the Bible. But a leader who
understands this concept can become a sensitive theologian-minister who is able to
distinguish principle from method.
Worksheet: Frame’s Perspectives

Take Frame’s triangle and apply it to your situation. At the top (what the Bible says
about the church), list items that are Biblically required. At the bottom left (what I know
about my culture/community), list specific needs, sins, strengths, challenges,
opportunities of your target community. At the bottom right (what I know about myself)
list gifts, talents, strengths and weaknesses that describe you.
The Bible and the Church
Target Community Myself as church planter
54
C. John Miller, Outgrowing the Ingrown Church, Grand Rapids: Zondervan, 1986, p. 10.
5.4 T H E E L E M E N T S O F M I N I S T R Y D E S I G N 5 5
Summary: A philosophy of ministry consists of the emphasis of one or more of the five
Biblical purposes of the church and of a choice of style in the areas of worship,
leadership, infra-structure, outreach structure and communication.
We have seen what a philosophy of ministry is, and how it develops. Now, what are the
basic parts to it? How can we break a philosophy of ministry down for analysis?
The Foundation of We have said that the philosophy of ministry is more specific than the basic Biblical
Purpose purposes shared by all churches. And yet, it is critical, before you build a philosophy of
ministry, to re -examine those Biblical purposes, for two reasons. First, if a church is not
really aware of or dedicated to the Biblical purposes, nothing else about the church will
function properly. Second, as we shall see, the philosophy of ministry is based on a five-
fold understanding of our Biblical purposes.
Every church, whether it realizes it or not, has a core purpose or purposes.
1. Non-biblical It may be that the church's purpose is to help people hold on to older cultural values (i.e.
purposes. to give them a secure feeling by surrounding them with traditional fashions, music, and
programs). It may be that the purpose is to help people escape the problems of life--to
soothe and comfort them with reassuring teaching and supportive programs. It may be
that the purpose is to unite people who have a common enemy --such as liberalism in a
mainline church in town or the general permissiveness of society.
It may be that the purpose is to be a social center or a "country club" community, a place
where one can meet the "right" people. It may be that the purpose is to sit at the feet of a
pastor who all the members treat as a "guru" who can solve all problems. It may be that
the church is a kind of shrine to the memory of three or four families that founded the
church several decades ago. Now their children and grandchildren tend the cemetery out
back, keep services going, celebrate homecomings and church anniversaries faithfully,
etc. In such a church everyone is interrelated and no one else is very welcome.
It is interesting that when one of these completely non-Biblical core purposes is in
control, the ordinary theological divisions do not seem to affect the church much. For
example, if the purpose of the church is to be a shrine to the memories of several key
families then whether the church is in name Reformed, Baptist, charismatic, Methodist,
or United Church of Christ, it will tend to operate more like other churches with the same
core purpose than like other churches with the same theological commitments.
A church which has fallen into "dead orthodoxy" and "institutional dry rot" will always
adopt an unbiblical purpose like those listed above. For example, we must ask: "Is the
amount of energy we put into homecomings really helping us reach our goals of winning
others for Christ or edifying the saints?" In a stagnant church, that is a threatening
question. People will become quite angry with you for posing it. Why? The real purposes
of the church are not God's.
2. Biblical purposes A major element in renewal is the recovering of Biblical purpose. The Biblical purposes
must be taught and upheld. Those purposes may be divided and put forth in many ways,
but generally stated they are:
Worship/prayer
Teaching/education
Fellowship/mutual ministry of gifts
Evangelism/mission
Social concern/action
Churches, like individuals, have stages of life. No church can begin without a clear
purpose. Often, the charter members of a church know why they are there, but after 15-
20 years, many churches tend to lose their sense of purpose. As noted above, some shift
to being a shrine for families or a shelter for people who dislike the surrounding culture.
That keeps people together, but the church cannot grow. In many cases, churches lose
their sense of purpose and cannot find a new one. Those churches die. There cannot be
life for a church without a purpose.
55
This chapter taken from Tim Keller’s Philosophy of Ministry, pp. 20-25
We have said that there are five Biblical purposes of a church: Teaching, Worship,
The Emphases of the Fellowship, Mission, Social Concern. Because of the gifts of the church and the needs of
Church the community, churches tend to major on certain kinds of programs and tend to stress
certain themes and messages. In its philosophy of ministry, the church determines which
of the Biblical purposes it wishes to emphasize. And yet, since all these purposes are
Biblical mandates, the philosophy of ministry of a vital church keeps the other purposes
in as close a balance as possible with the emphases.
There is a great difference between emphasis and imbalance! Along with every legitimate
philosophy of ministry there is an illegitimate cousin which is highly imbalanced. A sign
of deadness in a church is the elevating of one Biblical purpose to the exclusion of the
rest.
Basic Emphasis Following are five basic categories of philosophy of ministry based on Biblical purpose-
Models emphasis. As we can surmise, there are far more categories than this. (A church can
combine more than one emphasis.) But the following over-simplified schema can
illustrate how that, for every balanced, healthy emphasis model, there is an unbalanced,
pathological “cousin.”
1. Theology/Teaching Emphasis
At its best, this kind of church is built around meaty expository sermons, many Bible
studies and an elaborate Christian education program. Nearly always, these "classroom"
churches feature an excellent preacher.
But if “teaching” is stressed to the virtual exclusion of the other purposes, a church may
stress education significantly over evangelism, doctrinal accuracy over real Christian
experience, and church discipline or procedure over speaking the truth in love. A new
visitor is often bewildered by the preaching and all the "in" terminology. The church
becomes legalistic and committed to certain eccentric doctrines.
2. Worship Emphasis.
At its best, this kind of church is built around uplifting worship services full of inspiring
music and usually lots of audience participation. The sermon tends to be less important
than in the classroom church. These churches, because they are so tolerant of emotional
expression, are also more tolerant of strugglers, society's marginal types.
But if "worship" is stressed to the virtual exclusion of the other purposes, a church may
degenerate into a "spiritual high" center, where people come simply for an emotional
catharsis and not for any real learning or discipleship.
3. Fellowship Emphasis
At its best, this is a church built on many "felt -need" ministries. An excellent counseling
ministry is a priority. There may be many highly polished ministries to singles, divorced,
senior citizens and so on. There is usually a large emphasis on small groups, not (as in
the classroom church) majoring in heavy study, but for fellowship and sharing of needs.
But if "fellowship" is stressed to the virtual exclusion of the other purposes, a church can
become little more than a network of sensitivity groups. No one is ever confronted about
his or her sin. There can be such an emphasis on unity and practical teaching that
members are not stretched to learn deeper truths from the word. The emphasis on
fellowship can lead to the congregation becoming self-absorbed and closed to outsiders.
4. Mission Emphasis .
At its best, this kind of church is heavily oriented toward personal evangelism, working
extremely hard to tell and train every member to be a witness. Numerous programs exist
to train and use lay people in outreach. As many as 10-20% of the congregation may be
used in regular evangelistic activity.
But if "evangelism" is stressed to the virtual exclusion of the other purposes, a church can
become just a recruitment center with all the emphasis on conversion and too little on
discipleship and real engagement with the world. There can be a tendency to be anti-
intellectual as well. There is a tendency to using pat answers.

5. Social Concern Emphasis
At its best, this kind of church challenges all members to identify with the hurting people
of society and to be involved in various community services and forms of social action.
But if "social concern" is stressed to the virtual exclusion of the other purposes, a church
can become more concerned about improving society than about evangelism. There
often is a tendency to become secularized itself, adopting current ideologies and
becoming too tolerant of all sorts of theological beliefs. There is an over-reaction to pat
answers.
As can be seen, any philosophy of ministry is only valid if the main emphasis is
accompanied by all the other functions. When the Social Concern church has no
theological depth, evangelism, etc, it becomes “liberal.” When the evangelistic church
has no theological depth or social concern, it becomes “fundamentalist.”
One response may be--isn't it wrong to emphasize? Should not every church work equally
at teaching, worship, fellowship, evangelism and social concern? Yes, certainly! But we
must remember our tri-perspectival approach. First, often God gives gifts in such a way
that an emphasis is necessary, and second, often the time and needs of the community or
people-group dictate a certain emphasis. We must also remember what was stated in a
previous chapter. Just as no one person reflects all the gifts and ministry-abilities of
Christ, so no one congregation does either. There is no doubt that the different emphases
of congregations can tend to rigidity and imbalance if congregations are not connected
organizationally into a regional body which combines their strengths.56
Many churches achieve a balance of two or more of these emphases with each
combination giving the church a different flavor. The best churches are the most
balanced, but the best churches also know what they do best.
The Styles of the Whereas emphases usually arise from theological commitments and the gifts of the pastor
Church. and lay people, "styles" arise more from the culture of the community in which the
church exists. Styles are modes of function in the following areas: 1) Worship, 2)
Leadership, 3) Infra -structure (internal organization) and 4) Outreach structure. In a fifth
area, Communication, a church needs to recognize its own patterns, but it is harder to
choose such a style.
1. Worship Style
Worship styles depend on three factors: a) Music. The varieties are endless here, of
course, ranging from traditional (and various kinds of traditional) to contemporary. b)
Structure. The range is from formal to informal. Variables include flexibility, emotional
display level and leader involvement. c) Commitment. This refers to the level of
audience participation.
2. Leadership style
This refers, first of all, to the style of the pastor:
Some of the pastor's leadership approaches may be the classic styles noted by Hersey and
Blanchard.57 a) The "telling" style is that of the benevolent dictator. b)The "selling"
style denotes an inspirational persuader, yet a winsome one. c) The "participating" style
is the well-known enabler who sits as an equal and leads to group consensus. d) The
"delegating" style is a very light-handed grip on the reins. The leader gives a great deal
of freedom to the group.
But leadership style also refers to the relationship between leaders and between leaders
and followers in the church. There is a continuum between a "pyramid" model, which
provides the top-most person or persons with a great deal of authority, to the "shared
leadership" model, in which many leaders and even the whole congregation share
decisions by consensus. Between these two extremes are any number of variations.
56
This is particularly basic to the Presbyterian understanding of the church, in which each congregation is seen
as a "chapter" or connected part of the broader, regional church. No congregation stands on its own, and thus
ordination and other church functions are done jointly with other congregations. Though this concept--that each
congregation has a unique philosophy of ministry--makes a great deal of sense in this kind of Reformed
ecclesiology, one need not be a Presbyterian to subscribe to it.
57
Paul Hersey & Kenneth Blanchard, Management and Organizational Behavior, Printice Hall, 1972.
3. Infra -structure
Infra-structure refers to models of internal organization of a church, especially the group
life. Some churches, as we shall see, do not need a network of groups to provide internal
coherence (pastor-centered churches, ethnic churches, and traditional parish churches fall
into this category). But most churches need some configuration of 1) "sub-
congregations" (groups of 30-100 persons which provide pastoral oversight, a sense of
belonging) and 2) "cells" (groups of 4-16 in which discipleship and intimacy can occur).
Many basic models exist: Bible study and fellowship groups, under-shepherd zones, felt
need groups, mission groups, home cell groups, house churches, multiple worshipping
congregations. Many combinations of these basic styles can be developed.
4. Outreach structure
Dan Reeves describes two types of “pathways” into a church. He calls them “front door”
and “side door.”58 A front-door church attracts people into the worship services. Most
new prospects are first ministered to in the building on Sunday morning; that is when
evangelism and nurture takes place. A side-door church, on the other hand, brings
evangelistic prospects into contact with an individual or group of members, not in the
church service. Much evangelism and nurture occurs before they come into the church
services. Many combinations of these two basic styles exist.
5. Communication style
As mentioned above, a church must recognize its communication style (in order to
identify its philosophy of ministry), but it is not very easy to "choose" one. Many people
provide different ways of breaking down cognitive or communication styles. A preacher's
communication style, whether conceptual-analytical, intuitive or concrete and relational,
will determine who will be reached and edified by your church.
A major part of the communication style has to do with how "up-front" certain doctrinal
distinctives are taught. Some churches stress their differences from other churches and
give them high-profile.
The Grid A number of thinkers have provided typologies of churches which categorize
congregations by their philosophies of ministry. I find nearly all of them simplistic. I
have already indicated that churches may combine one, two or more emphases, and each
combination gives the church a particular flavor. On top of that, there are a number of
different styles within a particular emphasis that can be chosen. For example, a worship-
emphasis church has many worship styles to choose from. Two churches may both have
a heavy evangelism emphasis, but one may be a "front door" church and the other a "side
door" church. As a result, there are a large variety of philosophies of ministry that can
occur within this "grid" of emphases and styles.
Why the diversity? Because front door approaches, formal worship styles and pyramid
leadership structures may work well in, say Ft. Lauderdale, Florida (see Coral Ridge
Presbyterian Church), while a side door approach, informal worship and shared
consensus leadership style works better in inner city Chattanooga (see New City
Fellowship, mentioned above).
EMPHASES STYLES
Teaching >> << Communication
\/
Worship >> << Worship
\/
Fellowship >> << Infra-structure
/\
Evangelism >> << Outreach structure
/\
Social Concern>> << Leadership
58
R. Daniel Reeves and Ronald Jenson, Always Advancing: Modern Strategies for Church Growth (San
Benardino: Campus Crusade for Christ, 1984), pp. 72-89.

The arrows in this diagram show that the emphases interact with one another and "flavor"
one another. Thus a church majoring in social concern may keep the other four emphases
in close balance, yet they will all be flavored by the social concern. So, too, an
aggressively evangelistic church will put a strong evangelistic "outward face" on
everything it does, including education and fellowship.
In conclusion, we see that there are far too many philosophies of ministry to name and, in
fact, there are many which are yet to be invented!
WORKSHEET: Philosophy of Ministry Exercise
1. Write a brief spiritual profile of the target group of people you are trying to reach.
Use information from your community research . 1) Interior life: what are their hopes,
aspirations, fears, problems? 2) World -view: what aspects of Biblical truth/gospel do
they grasp? What aspects do they deny? What symbols/myths function deeply? Where
are there tensions/pressure points in view? (Use separate sheet as necessary.)
2. Now, write a one-page gospel presentation to a person from that spiritual profile. Be
sure to first a) enter the frame of reference with appeals to their known world and felt
needs and then to b) challenge the frame of reference by identifying wrong core
commitments, identifying the cost, and setting forth Christ as the right pathway.

WORKSHEET: Ministry Design
1. Who are the people in your community that you are trying to reach? Summarize the
spiritual description including felt needs, hopes, fears, values.
2. To reach these people, what ministries need to be emphasized and developed most
highly or first of all? Remember that the basic choices are ministries of worship,
education, fellowship and community, evangelism and deeds of compassion.
3. To reach these people, what styles will you adopt?

• Worship styles: Contemporary or traditional? Formal or informal? Sermon-
centered or music-centered? Liturgical or spontaneous? Participative or non-
participative?
• Communication styles: Analytical and cognitively-oriented? Concrete and

relational-oriented? Intuitive and experience-oriented?
• Leadership styles: Consensus and shared democratic leadership? Pyramid with

more pastor-centered leadership? Laid back or intense and high-powered?

• Internal organization styles: Small home cell groups? Under-shepherd networks?
Multiple worship services? Sub-congregations?
4. What will be your main strategies for winning new people? Felt need ministries?
Promotion strategies? Networking strategies? Public evangelistic meetings? Home
evangelistic meetings?
5. What size will your church be in order to best realize the philosophy of ministry you
have des igned? What will the pastoral staff look like when it is fully developed? How
many staff will be doing what things? What kind of building will you need?
YOUR MINISTRY DESIGN SHOULD PASS THREE TESTS:

• Is it true to the Bible?
• Is it true to the culture?
• Does it fill a gap in the region (meet a need that other churches are not addressing)?

5 . 5 D E SI G N I N G L I N K I N G S T R A T E GIE S59
By "Linking" we mean--what will be our basic strategies for linking to the community
and evangelizing and gathering people into a community? This is the biggest question on
most church planters' minds. Here are some issues to address.
The “Homogeneous 1. WHO are you going to focus on?
Unit” Principle This raises a huge issue--sometimes called the “homogeneous unit principle.” Are we
going to “target” some groups of people over others? How do we justify that? Paul's
example helps.
On one hand, Paul did focus on groups he thought strategic.
Acts 16:13 On the Sabbath, we went outside the city gate to the river, where we expected
to find a place of prayer. We sat down and began to speak to the women who had
gathered there.
Expected! How did Paul know a group of women would be down there? Lots of good
studies on this. Paul had enormous success among “God-fearers” (Gentile adherents to
Biblical faith) in every town. They were “key.” On one hand, they already had rudiments
of Biblical world view--you could get right to Christ without (Acts 14, 17) working on
the most elementary and basic doctrine of God. On other hand, they were Gentiles, not
Jews, with automatic, deep, personal relationships to the majority Gentile pagan
population.
In short, the Jews were culturally distant from the community; the pagans were
theologically distant from the Biblical world-view. The God-fearers were thus a great
"stewardship" of ministry time. The key place to start, the best stewardship, the best way
to gather a core--was to find the God-fearers. Why did he go looking at the river. He
would have immediately discovered that there was no synagogue in town, which meant
that there were not 10 Jewish men in the city. So he looked for a female-dominated
prayer meeting. He got to town and made inquiries to discover it. He did not simply walk
in and raise his voice in the streets. He was strategic.
Yet: Paul was trying to reach everyone.
All through Acts 13-19 we see that Paul was clearly after everyone. He went to the
synagogues to reach the religious. But he reasoned in the market place with the
intellectual elites and he even hired out the Hall of Tyrannus to have open dialogues with
pagans of all classes.
Summary: I think the answer is this. Yes, we can target. Contextualization is
unavoidable. You yourself have “incarnated” Christianity into a culture. As soon as you
choose a language to preach in and illustrations and humor, you've contextualized. You
are closer to some people and farther from others. And it is also right to have a heart for a
certain people group and seek to serve and win them over others in an effort to make sure
that the new church's leaders come from this group.
But, we must also seek to make our churches as mixed income and multi-cultural as
possible. That is the Biblical mandate. At “intake,” as we initially seek to love and win
people with the gospel, a certain amount of homogeneity is necessary. It would be nice if
non-Christian people would not care about cultural differences, but people cannot be
sanctified before they are justified! (a) Thus use homogeneous incubators --but (b) always
seek diversity at some level. (c) If more homogeneous congregations are necessary, then
link them at regional level. Try to work on geography if possible.
HOW will we LINK to The Big Question--how do we gather people into the church? I think there are basically
the community? two approaches: Inside-out or Outside-in.
(a) INSIDE-OUT. This approach goes well with a pioneering Launching Model and
starts with lots of personal work: (1) service to individual (friendship, counsel, ministry)
and/or (2) service to the community. Personal evangelism happens regularly, but
naturally in the context of relationships. As we will see below, many different specific
methods can be used here. Some do lots of social gatherings in homes, picnics,
hospitality, personal contact work. Others do lots of community service, neighborhood
involvement in the needs of the whole area. Some stress one over the other. Slowly,
through 1’s or 2’s or families, a house church or home cell group begins, then a second,
59
Taken from Tim Keller, Principles and Process for Church Planting, Evangelical Ministry Assembly,
London, June 2000.
then a third. Then you may pull them together once a month. When you have 50-60, you
find a more public, non-home setting for a worship meeting. (Unless you are a house-
church movement, in which house church is the main weekly assembly--and you
only assemble monthly.)
Advantages: This method is more “organic.” It provides much better opportunity for “learning” the
community. It is more directly evangelistic and will result in far less growth by 'transfer'
from other churches. It better creates real and deep Christian community that nurtures and
grows people. It is especially good if you or your team is somewhat better in
one-on-one or group settings than you are in big gatherings requiring up-front speaking
gifts.
Disadvantages: In some situations and cultures, people will not come regularly to a meeting in someone's
home, especially if they are unbelievers. In other cultures, this is ideal. Know your
people! Secondly, most people need to get to public worship or they lose momentum.
Either you must have a fairly large house church with great worship or you need to get
into a large worship gathering within a year. Bible studies or cell groups alone won't hold
people.
(b) OUTSIDE-IN.
This approach goes well with a "hiving" or "cooperative" Launching Model and
begins with a lot of planning and preparation. (1) Leaders meet in a planning and prayer
group that does extensive work laying the ground work for public services. (2) Members
are put or maintained in small groups and lots of very intense supervision of the groups is
done so they multiply and grow quickly. (2) Members and seekers are invited
immediately into some evangelistic venues: evangelistic Bible studies, or others. The
goal, however, is to go to public Sunday services within a couple of months. Advertising
and other ways to network may be used.
Advantages: There are many places and cultures where people will not come to your assemblies until
you are “legitimate”--meaning having services in an accessible public place. Also, it gets
to the public teaching of the word quickly. If you or other leaders have excellent up-front
and teaching gifts--maybe better than one-on-one gifts, this is the way to go for you. If
you have a sizeable core group, there will be pressure to go this way. People will be
impatient with evangelism and outreach through only informal venues.
Disadvantages: First, this approach can make your people very passive, relying on the big event to bring
new people in. Second, if the big event is over-emphasized, there will be no coherent
body for new people to come into and be nurtured and cared for. Third, if you go public
too soon, and it is done poorly, it is very hard to re-start later. First impressions are
difficult to overcome.
Biblical Case Study: Acts 16
The three conversions of Acts 16 is a subject of endless fascination . The differences are
amazing and the evangelistic approach unique for each individual.
Racially Lydia Asian, Slave-girl probably native Greek, Jailer Roman.
Economically: Lydia well off at least, business woman; Slave-girl poor, economically
exploited and powerless; Roman jailer blue-collar, working class.
Spiritually: Lydia was a God-fearer, believed Bible and Biblical God. She was a moral,
religious, good person who believed in the God of the Bible in a general way. She shows
spiritual interest immediately. Slave-girl spiritually devastated, and literally runs after
Paul, spiritual turmoil. She is the only one of three could call in any sense a real seeker!
Roman jailer neither spiritually interested and satisfied nor spiritually empty tormented,
but evidences no spiritual interest at all. Practical, indifferent.
Ministry Approach:
• Lydia largely through words. Though we are not told here, almost surely Paul would
have approached God-fearers and Jews (not enough for a synagogue, need 10 men)
through teaching and expounding the Bible in a new way for them—Christo-centric
exegesis. Showing--as Jesus did with his disciples in Luke 24--that the whole OT is really
about him. This released Lydia from mere religion into gospel Christianity.

• Slave-girl largely through deeds . It is interesting, that psychologically, she was
oppressed by demonic false masters, but economically she was oppressed and exploited
by human false masters. When Paul frees her from one, he frees her from the other. What
Paul does here, regardless of your views of miracles and exorcisms --is not just word but a
deed. She is freed from demons and freed from economic exploitation as well.
• Jailer, largely through example. Just as Lydia, probably an educated woman, needed
an argument to be persuaded, and the troubled slave-girl needed deeds of service and
liberation, so the jailer needed practical example of godly character. He was shocked by
transformed lives. a) Heard them singing Go d's praise in face of suffering. Job 35: 1-10—
“some cry out under a load of oppression but no one says 'where is God my maker, who
gives songs in the night?’" Struck by worship and songs in trouble. b) Saw, in response to
his cruelty, kindness. When had a chance to escape, which would have ruined him,
literally, they acted in integrity and stayed in the prison. Sum: Saw Christ-like character
in community. Can't miss the overall point. This is a church plant.
What do we learn? List insights.
WAYS TO LINK TO There are three basic ways you need to plan to link to the community.
THE COMMUNITY: • Word ministry ("Cross"): How will you verbally proclaim the gospel to people? What
will the themes be, the arguments, the support, the attraction? Into what terms will you
1. Word Ministry put it? What ways will you get the message out?
• Think of communication content as it links to the community and culture: How will
you incorporate Christ's story with the stories of the people of your place? How do gospel
themes address your culture's hopes, fears, tensions? (1) Begin with familiar and show
how the gospel confirms what is strong and good in the culture. (2) But use the gospel to
challenge and de-stabilize common cultural assumptions at points that they are weak or
inadequate. (3) Finally, comfort and galvanize with the promises of the gospel. Sum: Find
a way to present the bad news (repentance) and the good news (grace) of the gospel of
the kingdom to the people of your locale.
• Think of communication connections that fit the culture. (1) In what communication
style will the gospel be communicated? Consider rational, intuitive, concrete-relational
ways of persuading. Themes to stress. Key passages/figures in the Scripture. (2) In what
communication forms can the message go out? In what communication settings will it go
out? Consider where: Studying the Bible evangelistically in homes? Sunday services with
the teaching of the word? lunch-time or breakfast groupings, public/ street meetings,
home cells , public communication, publications, websites and so on.

• Deed ministry ("New Creation"): How will you serve the people around you? How
2. Deed Ministry will you show that Christ is come to bring peace/ shalom to the world?
• Think of community service content that fits the culture. How will you show the
community you love them even if they don't believe? (1) What are the felt needs of the
individuals in your community that are largely shared alike by Christians and non-
Christians? This varies greatly depending on your neighborhood. What are the emotional
needs of the elderly, families, teens, singles, men, women, children? What are the social
or economic or educational needs of the same? (2) What are the flaws and difficulties
with the systems of the community. Again, this varies greatly depending on your
neighborhood. In prosperous communities, the educational and economic systems work
better. In other communities, even the streets are not safe to walk in. The key is to find
ways to stand with the broader community to face effects of our fallen condition and be,
as a church, a sign of the kingdom of God. Find ways to bring emotional, social, spiritual
healing in a way that the world can see.
• Think of community service connection modes that fit the culture. How will you link
your church to the needs of the community culture in such a way that is wholistic,
weaving verbal witness and Christian community together with service to the world? In
other words, do not simply create social programs but link outreach service ministry
with small group fellowship and with worship and verbal expressions of the gospel.
3. Body Ministry • Body ministry ("Community"): How will you form a community that is rich and deep
in love with one another and exhibits to the world the distinct life, individually and
corporately, that we have in Christ?
• Think of community content that fits the culture. What will a gospel-renewed human
society in your culture look like? Be sure to both honor the culture yet renew it with the
gospel. Consider how your community will be shaped with regard to: (1) Leadership
structure/ decision-making. (How will it be led? How much authority will the leaders
have vs. the entire membership? How will decisions be made?) (2) Infra -community
structure. (How will your people love and know one another intimately? How will they
hold each other accountable? How will they grow spiritually through mutual ministry to
one another?) (3) Music/worship. (What will the worshipping community look like?
What Biblical/worship tradition will connect you to the historic church? How will your
culture shape the way music and the arts are used? What will the worship demeanor and
voice of your congregation be?) (4) Being a community of character. What key ethical
themes and personal changes will be encouraged? What picture of Christian family life
will you hold up? What picture of mature Christian individual will you hold up?
• Think of community connections that fit the culture. How will you literally connect,
welcome and draw people from the broader community into your Christian community?
How will you meet and get to know the people of your neighborhood/ region? (1)
Remember that where the pastor and the core leaders live is all important. The only
organic, natural way to connect to the broader community is to live right in the area of
worship and be co-citizens, facing the life -issues of the community with everyone else.
(2) Consider front-door events: (a) historical church plant (using the building to reach
out), (b) open forums, concerts, (c) evangelistically attuned Sunday worship, (d) side-
door events: counseling, house groups. Innumerable ideas are possible here. Spend a lot
of time in brainstorming and reflecting. (3) Small groups that are well equipped to reach
out to their own block, housing division, apartments buildings. Other off-site, weekday
meetings that enfold new people well.
MESSAGES: linking Word Ministry--some thoughts.

gospel to the heart Speak to your whole community, not just the ones in the seats. If your church is to be
a church for the whole neighborhood, you must preach and minister as if the people
nearby who don't believe are there. You must conduct church as if the whole community
were listening in. If you preach as if non-Christians from the community are there (even
if they aren't!), it will not be long before they are there. Why? Even in thriving churches,
the whole service usually assumes: 1) a lot of Biblical knowledge, 2) a we-them
mentality (we Christians vs. the big, bad world), 3) much evangelical terminology. Thus
most Christians, even when they are very edified in church, know intuitively that their
non-Christian friends would not appreciate the service. What you want is for a Christian

to come to your church and say, "Oh! I wish my non-Christian friend could see (or hear)
this!" If this is forgotten, soon even a growing church will be filled with Christians who
commute in from various towns and communities far and wide rather than filling up with
Christians and seekers from your church's immediate neighborhoods.
OUTWARD FACE; Deed ministry--some thoughts.

linking church to the Counter-intuitive wholistic ministry. Most people have a very powerful desire (need?)
community to place a church somewhere on a ideological spectrum fro m “Liberal/ Left wing” to
“Conservative/Right wing.” There is nothing more crucial than to use the gospel in the
life of our church to defy such stereotypes and to (thus) become impossible to categorize.
On the one hand the gospel of Christ and justification-by-faith brings deep, powerful
psychological changes. Though I am sinful, I am accepted through Christ. This discovery
"converts" people, so they sing, "My chains fell off, my heart was free; I rose, went forth,
and followed Thee.” On the other hand, the gospel of the cross and the kingdom brings
deep powerful social changes. It defies the values of the world--power, status,
recognition, wealth. The gospel is triumph through weakness, wealth through poverty,
power through service. This changes our attitude toward the poor, toward our own status,
wealth and careers.
Together, these two "sides" of the gospel's influence creates a unique kind of church. So
many fundamentalist churches tend to be legalistic in their approach (even if they
technically believe in justification by faith!). Therefore, though they stress evangelism,
they are not all that attractive or effective. Legalism does not produce reciprocal love for
those without faith. On the other hand, so many liberal churches, though they stress social
justice, are not all that effective at it. Their people's lives are not electrified by
conversion. They do not have deep experiences that humble them and change the way
they look at the poor. Therefore, a gospel centered church should have a social justice
emphasis and effectiveness that greatly exceeds the liberal churches. Meanwhile, it
should have an evangelistic fervor that greatly exceeds the ordinary fundamentalist
churches. This gospel-driven, counter-intuitive combination of “zeals” can only comes
through teaching, prayer, and repentance.
Jesus considered a concern for the poor to be a mark of his presence (Matt. 11:5).
Increasingly, in a globalized world, we will win neither the elites nor the masses unless
we embody the gospel in strong ministry to people with economic and material needs as
well as spiritual. "The renewal of Christ's salvation ultimately includes a renewed
universe...there is no part of our existence that is untouched by His blessing. Christ's
miracles were miracles of the Kingdom, performed as signs of what the Kingdom means
.... His blessing was pronounced upon the poor, the afflicted, the burdened and heavy-
laden who came to Ifim and believed in Him. .. The miraculous signs that attested Jesus'
deity and authenticated the witness of those who transmitted the gospel to the church is
not continued, for their purpose was fulfilled. But the pattern of the kingdom that was
revealed through those signs must continue in the church. ... Kingdom evangelism is
therefore holistic as it transmits by word and deed the promise of Christ for body and
soul as well as the demand of Christ for body and soul. " (Edmund P. Clowney, in The
Pastor Evangelist.)
INWARD FACE: Community formation--some thoughts.

linking individuals to If you're not in a small group, you're not in the church. How mobile our society has
the church become! Fewer and fewer people live in a region in which they have been born and raised
and that is filled with networks of their family, relatives, and long-time friends. But both
church leaders and church members often expect that nurture will happen through
informal, word-o f-mouth communication and unplanned relationships between (usually)
pastors and parishioners. It took us nearly two years to realize that the traditional
approach can't work in a city. It is through a network of “cells,” small group fellowships,
that we can nurture and care for one another. Soon I began to warn people: "If you are a
member or regular attender at Redeemer, and you have a spiritual problem, or you get
sick, or you have some kind of acute need in your life--we certainly will try to help. But
if you are not in a group and we are slow to respond, you don't really have a warrant to
complain. It is through small groups that we can provide care and opportunities through
learning, and it is through the groups that we know quickly if you have a need the Body
can meet. So--practically speaking--if you aren't in a small group, you aren't fully in the
church."

The evangelistic power of dynamic worship. Paul and Silas worship God before the
unbelievers (Acts 16:25). Maybe Paul had this in mind when he spoke of the power of
worship for the non-believer (1 Cor.14:24-25). God commanded Israel to invite the
nations to join in declaring his glory. Zion is to be the center of world-winning worship
(Isaiah 2:2-4; 56:6-8). In Acts 2 and I Cor. 14:23ff we see non-believers attracted and
disturbed by worship. We learn 1) nonbelievers are expected in worship, 2) non-believers
must find worship challenging and comprehensible, not comfortable. If the Sunday
service and sermon aim primarily at evangelism, it will bore the saints. If they aim
primarily at education, they will bore and confuse unbelievers. If they aim at praising the
God who saves by sheer grace they will both instruct the saints and challenge the sinners.
Evangelistic worship is especially important for post-modern people for whom context is
everything and who need to see how the gospel works in people's lives. What does it
take? 1) General principle--worship as if non-Christians are present before they really
are, and they will be brought. 2) Specifics: a) inclusive quality of speaking and music, b)
noble simplicity of language (not sentimental, austere, archaic, or colloquial), c) solve
people's problems with the gospel.
Our unity in Christ is one of the main ways to both proclaim the gospel and exhibit
Christ's peace. Think of the membership in Lydia's house-church. The three converts
show that it embraces different races (Lydia was Asian, the slave-girl was likely Greek,
the Jailer was Roman), different economic classes (Lydia was white-collar, the slave-girl
was poor, the Jailer was working-class), different cognitive styles (Lydia was rational, the
slave-girl was intuitive, the Jailer was concrete-relational). The gospel leads them to
embrace one another--they are brethren (v.40). The orthodox Jew used to pray: "God, I
thank you that I am not a woman, a slave, or a Gentile"--but that is the three groups that
God shows his grace to!
One of the main problems that post-modern people have with both modern and traditional
world -views (and Christianity is seen as falling within one or the other) is the way in
which they exclude. If you have the truth or “the universals,” that excludes and divides.
But as Newbiggin shows, relativism is as exclusive in its claims, and in the end can be a
warrant for worse oppression than the modern and traditional. Christians must
communicate and demonstrate that the gospel is different.
Jesus says that a sign of the gospel is faith: Matthew 5. 4-7. If you only greet your
brother, what do ye more than others? Since the Jewish greeting was Shalom! and an
embrace, Jesus is saying much. We must show our uniqueness by following our Lord
who always embraced the moral and spiritual outsider. Matt.21:31-“The prostitute and
the tax collectors are entering the Kingdom of God before you.” If you understand the
gospel of grace you treat the other: a) With respect. Grace means the non-believer may be
a better person. b) With courage. Grace means the non-believer's possible rejection of us
is not so fearsome. c) With hope. Grace means you are a miracle and no one is beyond
hope. No other world -view can produce this combination of humility and confidence.

WORKSHEET: Linking Strategies
Before responding to the following statements, choose an “inside-out” or “outside-in”
path to accomplish your ministry goals. ! Inside-out ! Outside-in
1. List ways you will communicate/preach/share the gospel with your community.
2. Describe a way you will serve and meet new people in your neighborhood.
3. How will you develop a small group structure that is drawing in non-Christians as
well as nurturing Christians? Explain.
4. Describe your leadership development plan.

C H A P T E R 6. W RI T I N G A N A C T I O N P L A N
If we could first know where we are, and whether we are tending, we could better judge
what to do and how to do it. Abraham Lincoln, 1858
6.1 D E FINITIO NS A ND ASSUMPTIO NS A B O U T P LA N NIN G

What is planning? Ed Dayton, who for many years was director of MARC at World Vision, says that many
people have all kinds of misconceptions about planning. “Planning is not deciding in
advance every step we are going to take and then doggedly following those steps.
Rather, planning is an arrow which points a direction of the future. You lay out the steps,
take one step, and then re-plan. Planning thus becomes a road map toward the future.
But unlike most road maps it’s one which we can constantly improve as we move further
and further toward that future.”60
Definitions So what is planning?

1. Planning is “being tomorrow-minded.”
2. Planning is “throwing a net over tomorrow and causing to happen what we
choose.”
3. Planning is “pre-determining a course of action.”
4. For the Christian leader, “planning is trying to understand God’s will and
responding to that understanding by our actions.”61
As Christian leaders, planning forces us to seek the mind of God and the will of the Holy
Spirit. And this is done through a study of God’s Word and through prayer. What does
God desire? How can we conform to the future that he desires? Thus as we attempt to
understand God’s desires our planning becomes a “statement of faith” as to what we
believe the future should be like and how we should go about reaching that future.
Approaches to ALL church leaders plan. Some do this quite unconsciously, others very intentionally.
planning The reason for differences in planning approaches is rooted in experience, personality,
culture and theological presuppositions. For example, left brain persons are more
analytic, rational and focused on systems. While right brain persons are more intuitive,
kinesthetic and relational. Visionary leaders are more intuitive; project planners more
rational. So leaders plan differently. Dr. Linda Cannell has identified six planning
models used by church leaders:62
Rational Models
1. Diagnostic—analysis of system(s) according to predetermined standards.
2. Sociological—analysis of social and human factors affecting growth of
organizations.
3. Goal driven—determination of goals and action plans by leadership.
Advantages of rational models: a) able to understand the situation and needs for
planning; b) more adapted to projects than social structures (i.e. starting a church than
running a church); c) works well for high “C’s” who are detailed, analytical leaders with
clear goals; more suited to organizations. Disadvantages: a) tends to provide standard
solution strategies (i.e. same method in all cultures) b) May become arbitrary in
imposing the plan killing innovation.
Intuitional Models
1. Missional—people “called together” by the Spirit for specific purposes.
60
Edward Dayton, Tools for Time Management, Zondervan, 1974, p 125.
61
Ibid.
62
Linda Cannell, Overview of factors in planning, 1990, unpublished paper.
2. Movement or “great man”—driven by the vision of a charismatic leader who sets
the “tone” for the process.
Advantages of intuitional models: a) strong assumption that God will lead regardless of
the plan; b) places great reliance on the leader being certain of future goal; c) emphasizes
role of prayer and spiritual direction; d) more suited to organisms. Disadvantages: a)
assumes that long-range planning is not important because that is God’s job; b)
eliminates failure because that is God’s problem; c) creates problems in trying to gain
ownership or consensus.
While we will be cautious about overselling the benefits of the systematic, rational
planning model, we will write church planting action plans using this approach. At the
same time we are open to the lessons that the intuitive planners can teach us.
Why plan 1. Planning wipes some of the mist away from the window of the future and reduces the
deliberately? number and the impact of the surprises.63 The old adage is certainly true in church
planting, “If something can go wrong, it probably will.” Not only do we live in an
imperfect world, but by God’s power we are attempting to change the imperfect world.
This leads us into conflict and the unexpected and the unpredictable will occur. But
planning will aid us in changing things from the way “Things Are” to the way “Things
Ought to Be.”
2. Planning helps us touch the goal. Like an arrow, planning figuratively points to the
end product staked out in the future of our minds: “to start a church among the Hispanic
people of Los Angeles,” “to train small group leaders from within the congregation,” “to
develop a Church Planting Center that turns church planting into a movement.” The
planning arrow crystallizes the focus on the goal; the steps that need to be accomplished
stretch back along the arrow into the present to create a “plan.”
3. Planning helps us evaluate. The necessary steps are laid out, pointing toward the
future goal, but as each major step is taken, a re -evaluation must take place. Planning is a
process. Between the time the plans were conceived and the first step is taken change
has occurred. This is why into all our planning there needs to be designed feedback, a
process that calls us first to reexamine the future at each step and secondly measures the
extent of our progress. For example, if we have set a goal to have 100 new members in
our church during the next twelve months, we had better not wait until the eleventh
month to see how we are doing!
4. Plans communicate our intentions. In the Western world the number of different roles
we play as individuals and as organizations grow at a fantastic rate. The number of
“intersections” with other people’s plans grow accordingly. By announcing our goals
and clearly indicating the steps we currently plan to take to achieve them, we establish
intersection points with others who are also making new plans and working on old ones.
Conclusion: “Fail to plan, plan to fail.” It’s that simple.
Worksheet: My Planning Style

1. As a planner I am more prone to be:
! Intentional and rational ! Unconscious and intuitive
2. As a planner I work best:
! Alone ! With a team
3. The main problem I find with planning is the following:
4. Of the benefits of planning stated above, I am motivated primarily by:
63
Reasons for planning are taken from Ed Dayton, Planning Part I, Christian Leadership Letter, May 1973.
6.2 E L E M E N T S O F A C H U R C H PL A N TIN G PLAN
One of the best resources in the arsenal of a church planter is Robert Logan and Steve
Ogne’s Church Planter’s Toolkit.64 The manual and tapes can be acquired by calling 800-
253-4276. The step-by-step outline moves through each stage of the church planting
process primarily applicable to suburban church planting, but adaptable to other contexts.
The checklists, worksheets and sample documents are very helpful.
Our purpose in this section is not to give you a step by step outline of planning as found
in the Church Planter’s Toolkit. Why duplicate a good process? In addition, our
context —the global city—is much more complex than church planting in suburbia and
small towns. There a more uniform pattern like Logan’s fits quite well. In the global city,
however, a variety of church planting models is needed, each with its own plan of attack.
We cannot opt for a Standard Solution Strategy, that is, providing a particular way of
doing things which would work the same in every situation. Instead we will give an
overview of the planning elements and list some of the most helpful planning tools. You
will then use these in creating your own strategy applicable to your context using your
specific planting model.
The Church Planting The Church Planter Planning Arrow is a way to visualize and summarize the main
Arrow elements of a launch document. Three questions guide the trajectory: 1) Where does
God want us to go? 2) Where are we now? 3) How do we get there? The answers to
these questions in turn focus on the needed elements.
WHERE DOES GOD WANT US TO GO?
1. Describe our vision/purpose: why are we here?
2. Define our mission: how can we communicate our purpose in measurable terms?
3. Discern the target needs: what needs are we seeking to meet?
4. Articulate core values: what convictions do we own?
WHERE ARE WE NOW?
5. Take stock of our context and resources: What can we learn from research and self
analysis?
HOW DO WE GET THERE?
6. Set our goals (ten year, five year, one year): what are our measurable targets?
7. Plan our action: what is our ministry design and what are our specific strategies?
An expanded version of these seven elements in written form will provide a) a blueprint
for the church plant; b) a launch document to communicate the vision; c) a set of goals;
and d) specific strategies. Each of these elements can be studied and revised on their own
but each also fits into a coordinated whole.
The figure on the following page displays a sketch of the Planning Arrow with its
component parts. Use it as a guide to write your action plan. Then, when you have
finalized the planning phase, transfer the arrow to a larger format and display as a
communication device.
64
Bob Logan and Steve Ogne, Church Planter’s Toolkit, ChurchSmart Resources, 1991.
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6.3 S AMPLE O F A P LA N NIN G DO C UME N T
This example of a church planting action plan is taken from Dick Kaufmann’s launch
document prepared for San Diego, California in the summer of 1999. 65 Not all church
planters will come up with as thorough and far-reaching a document as Dick has
prepared. Reason? Dick not only has been a church planter and pastor, but he was
Executive Director of Redeemer Presbyterian Church for five years. Tim Keller
comments about Dick’s coming to New York.
But there was a second barrier that we only became aware of after the move. As
the staff continued to grow, my ‘span of care’ was now stretched past the breaking point
and I was giving inadequate supervision. Some staff liked this but (still) needed better
accountability, while other staff hated it and were discouraged. During 93-94 a search
was made for an executive pastor who would function as co-senior pastor and director of
operations. Dick Kaufmann, who originally almost became the church planter in 1988,
agreed to come to take the job. He moved to New York with his family in the summer of
1994.66
Dick’s partnership with Tim Keller in a global city prepared him in an unusual way to
repeat the process and adapt the principles to his own leadership style (Harvard MBA)
and specifically to San Diego. Here’s Dick’s outline.
VISION The Purpose

To ignite a church planting movement that so fills the City of San Diego with the Gospel
of Christ that the people of the city are changed in every dimension--spiritually, socially
and culturally.
The Mission
To establish a multi-cultural city church with 15 churches and mission works with a
combined attendance of 4000 by the year 2015.
Basic Strategy For Church Planting

Multi-cultural. We will be a church that celebrates and reflects the ethnic
diversity of the City. Why? 1) Richness of worship experience. 2) Appreciation
of different people and cultures. 3) Effective sharing of resources. 4) Witness to
the power of the gospel. Model: Metro N.Y. Presbytery.
Multi-congregational.
We will be one church composed of several congregations each led by a church
planting movement leader.
Why? 1) A shared vision for the City. 2) Big church ministries, small church
feel. 3) More effective supervision and training of church planters.
Model: Christ the King Church, Boston.
A Multi-Site Church.
Each congregation will meet in multiple locations.
Why? 1) Optimize networking: Contacts who work downtown but live in other
areas can be gathered into other sites. 2) Leverage strengths: Staff can specialize
in areas of giftedness. For example, a sermon which took many hours to prepare
can be preached three times instead of just once. 3) Maximize resources: a)
Financial--Starting three sites costs less than starting three churches. b) People--
Starting three sites with one church planter is more effective use of our limited
number of qualified church planters.
Model: Redeemer Presbyterian Church, New York City.
65
Dick Kaufmann, Mission San Diego: Launch Document, unpublished paper, 1999.
66
Tim Keller, Redeemer’s History: Reflections, October 1999, unpublished paper.
The Starting Point
To plant a vital "center city" church with the following characteristics:
A Church For Professionals. We will seek to reach professionals with the
Gospel through networking evangelism, marketplace ministry, and Gospel-
centered worship.
A Church For The City. We will challenge professionals to use their resources to
meet the needs of the City through mercy ministries and church planting.
(Also see below: Vision Amplification: What Will It Look Like in Ten years?)
I . Gospel. The gospel changes everything. The gospel is "the power of God" (Rom. 1:
CORE VALUES 16) that changes not only unbelievers but believers as well. The gospel is the solution
not only for our spiritual problems but all personal problems (Col. 1: 16) and all
societal problems (Gal.2:14). We are committed to bringing everything we do into
line with the gospel.
2. City. The gospel changes our attitude toward the city. The gospel makes us a
church for the city. We will emphasize the strategic significance of the city as the
place where the nation's culture is shaped. We will recognize the tremendous
spiritual receptivity in cities. We will teach love and respect for the city.
3. Partners. The gospel unites us with other Christians. The gospel breaks down all
barriers (race, class, gender) and makes us one in Christ (Gal.3:28). Therefore, we
will celebrate what Christ is doing through other churches and ministries in the city.
We will partner with them to learn from and to serve one another (I Cor. 12:7), to
advance the gospel (Phil. 1:5) and to demonstrate the reality of the gospel to the city
(Jn. 17:21).
4. Outward-face. The gospel makes us a people for others. The gospel of grace gives
us deep respect and great hope for every non-Christian, and it frees and empowers us
not to live for ourselves but for our friends, neighbors and associates who don't
believe. First, this means we will actively cultivate redemptive relationships with
non-Christians and invite them to church (Lk.5:29). Second, we will be determinedly
conscious of and welcoming to non-Christians in our midst (ICor.14:23-25). Third,
we will communicate not just what we believe but why, in a way that invites
questions, engages people in dialogue and takes a process, not a crisis approach to
communication.
5. Gospel community. The gospel creates a new community. The gospel completely
transforms our relationships with one another. As a community we not only speak
the gospel, we live it through hospitality and deeds of love and kindness in and
through community. Without the gospel, Gal.5:26 tells us, we will either "provoke"
those we feel superior to, or we will "envy" those we feel inferior to. But the gospel
both humbles us and yet assures us that we are valued and loved. Now we are free
from envy and pride, inferiority and superiority, in order to love and serve one
another.
6. Social healing. The gospel produces social healing. The gospel gets at the root of
social problems. Sin causes social brokenness--races, cultures, classes are hostile to
one another. First, the gospel makes us humble--which heals the racial/nationality
brokenness. Second, the gospel heals the class brokenness by making people with
means generous through the power of Christ's sacrificial giving for us, and by
empowering the poor to self-sufficiency through its hope. Third, the gospel points us
toward the methodology. The gospel is that Jesus has moved in with the poor and
become a neighbor to us (Jn. 1: 14), and has become poor so that we might become
rich (2 Cor. 8:9), in order to redeem both soul and body (1 Cor. 15) and in order to
finally rehab the physical and social world (Rev.21-22).

7, Cultural renewal. The gospel pr oduces cultural renewal. The gospel enables us to
realize afresh two things. First, all of our work matters to God. When the gospel
clears out religiosity, which makes religion and church work an idol, then so called
"secular" work is as valuable and God-honoring as Christian ministry. Second, God
matters to all our work. That means the gospel shapes and effects the motives,
manner and methods we use in our work. The gospel enables Christians to work in
their vocations both with excellence and Christian dis tinctiveness, thus transforming
the culture in which we live from the inside out.
8. Movement mindset. The gospel continually breaks out. The gospel does not just
have power, it is the power of God (Rom. 1: 16- 17). The kingdom of God is
gradually but inexorably growing (Mt. 13:1-23; 11: 12). Therefore, we will
emphasize leadership development and empowerment in order to encourage
Christians to initiate and lead team-based ministries. We will not control everything
from a centralized bureaucracy. Second, we will network and partner with a great
variety of churches and ministries in the city to see the gospel spread. We are not
"turf-conscious" but kingdom-conscious. Third, we will aim to plant churches with
the same gospel-based core values into every neighborhood and people group of the
city. It will take, not a church, but a movement, to transform the city.
Ten Year Goals

LONG TERM 1. Church Planting.
GOALS To establish a multi-cultural city church meeting at nine sites with a combined
attendance of 2000 by the year 2010.
2. Gospel Community.
To foster gospel renewal among Christians by involving 70% of our church in
small groups for gospel discipleship, care, prayer and outreach.
3. Leadership Development.
To stimulate a gospel movement by involving 10% of our church in
emerging/apprentice leadership training.
4. Social Renewal.
To launch a community development church (New Song model) in partnership
with other churches and organizations.
5. Cultural Renewal.
To see Christian creative and corporate professionals forming alliances to do
cultural production in the City.
Five Year Goals

1. Church Planting.
To establish a center-city congregation meeting at three sites with a combined
attendance of 1000 by the year 2005.
2. Gospel Community.
To foster gospel renewal among Christians by involving 70% of our church in
small groups for gospel discipleship, care, prayer, and network evangelism.
3. Leadership Development.
To stimulate a gospel movement by involving 10% of our church in
emerging/apprentice leadership training.
4. Social Renewal.
To have 30% of our church active in ministries of mercy and justice through
partnerships with other churches and organizations.
5. Cultural Renewal.
To equip creative and corporate professionals to do their work with
distinctiveness, excellence and accountability by developing and implementing a
marketplace ministry strategy which includes: preaching, seminars and
vocational small groups.

Phase I - Conception (1/99-5/99)
ONE YEAR 1. Do research
ACTION PLAN 2. Clarify vision including preliminary contextual ministry design
3. Recruit 100 Prayer Partners and communicate vision, requests and answers
4. Raise financial support
5. Begin to enlist team
6. Deal with administration and incorporation issues, ecclesiastical approval and
transition logistics
Phase 2 - Pre-Natal (6/99-8/99)

I. Move and settle in
2. Network, Network, Network
3. Gather 45 into Vision/Prayer Groups by 8/l/99
4. Be cultivating relationships with 200 "not-yet" or "unchurched" Christians by 9/l/99
5. Develop plan for spiritual growth, sermon planning and preparation, a balanced life
6. Train 6 Small Group Leaders and 6 Apprentice Leaders by 10/1/99.
Phase 3 - Birth (9/99-10/99)

1 . Revise context, ministry Design by 9/1/99
2. Enlist paid and volunteer staff team by 10/1/99
3. Obtain a facility for Sunday worship by 10/1/99
4. Finalize basic administrative infrastructure by 10/1/99
5. Begin Sunday worship services when we are sure of 70 attending
6. Hold classes after worship services (Q&A, Credibility, Foundations, Introduction)
7. Starts small groups when services begin
Phase 4 - Growth (11/99-5/00)

1. Form a Leadership Council
2. Set up Leadership Teams for the major ministry areas in this mission chapter (see
attached - "Basic Strategy and Mission Chapters")
3. Invite all leaders to monthly MCM (Gospel and the Heart curriculum)
4. Continue to train new small group leaders (turbo groups)
5. Begin to network in next target area
Projected for when worship services begin at first site. Be careful that I do not begin to
ROLES, RESPONSI- do things that will be hard to take away from the people.
BILITIES, AND
TIME Role I - Movement Leader (1 block = 4 hrs.. per week)
ALLOTMENTS 1. Vision for the City (research, reflection, prayer and writing Vision Updates)
2. Partners (prayer partners, other movement leaders, financial partners)
3. Contextualized Movement Model (research, review, revise)
Role 2 - Church Planter (4 blocks)

1. Vision for the Neighborhood/People Group (research, reflection, prayer and vision
updates)
2. Team (staff, key lay leaders, networking)
3. Contextualized church planting strategy (networking, marketplace ministry, leadership
development.)
Role 3 - Pastor (9 blocks)

1. Preach (3 or 4 blocks) (Plan preach series, gather resources, study, preach)
2. Counsel (2 blocks) (evangelistic priority, pastoral, spiritual formation)
3. Lead (3 blocks) (staff, small group leaders, leadership teams, MCM, council)

What will the Church and the City look like in ten years?
VISION
AMPLIFICATION
Family Renewal
• Strong marriages are honored, yet the single life is not stigmatized.
• Hurting marriages and families are being healed.
• Strong schools are provided for all the children of the city.
• Child abuse has radically declined.
• Sex within marriage is viewed as beautiful; the sex industry is closing down.
Marketplace/Cultural Renewal
• Corruption and greed are declining in both private and public sectors.
• Increase in integrity, honesty and trust between landlords and tenants,
management and labor, professionals and clients, merchants and customers.
• Think tanks are springing up in various professions to explore how to do
medicine, art, finance, law, music, journalism, etc. in line with the gospel.
• Creative and corporate professionals are forming cooperative ventures to do
cultural productions and establish new civic and business enterprises that will
reflect the glory of God and improve the quality of life.
Social Renewal
• Classes and races are experiencing reconciliation.
• Individuals and institutions are publicly repenting for the self-justifying
attitude that uses racism and classism to bolster self-esteem.
• Minority races and marginalized classes are demonstrating an attitude of
forgiveness and patience.
• Respect/justice and patience/mercy are actively being practiced in relations
between races and classes.
• The 20% "elites" are repenting of their detachment and getting involved with
the needs of the community.
• Hundreds of cooperative efforts between "haves" and communities of need are
taking place to rebuild neighborhoods.
Church Renewal
• Clear and powerful proclamation of the Gospel of grace is spreading through
the city replacing legalism, liberalism and authoritarian cults.
• Testimonies of changed lives are the talk of the town.
• Unity within and between churches replaces splintering and conflicts and
causes unbelievers to marvel.
• Balanced outreach of word and deed is meeting the needs of the city.
• Greater unity of purpose and a spirit of cooperation and love between
churches.
• Hundreds of new churches are being planted.
In each church we plant there will be three basic steps. Although we will do all three
BASIC STRATEGY
from the beginning, we will focus our resources on each of these during different Mission
& MISSION Chapters. Each Mission Chapter will last a minimum of two to five years.
CHAPTERS
Chapter 1: Connecting San Diegans to Christ through:
1. Evangelistic worship. Our worship services will be designed to glorify God,
build up those who believe and to challenge and help those who doubt or seek.
2. Group-based ministries. The backbone of our church will be a network of
small groups and ministry teams, in which face-to-face friendships and caring
develops.
3. Church life ministries. Hospitality, seminars, retreats, etc. will be designed to
enable new people to develop relationships and bridge into a small group, and to
enable believers to relate to one another as family.

Chapter 2: Building Christians into Servant-leaders through:
1. Caring ministries. Through a network of support groups, classes and
seminars we will provide a nurturing context for spiritual growth. Our
counseling ministry and our diaconate will help people with particular needs.
2. Discipling and leadership development. Through groups, classes and
mentoring relationships, we will a) help new Christians mature into servant-
leaders in the church, b) identify and involve emerging leaders in apprentice
relationships, and c) nurture and support existing leaders in their
ministries.
3. Prayer ministries. Through prayer and reliance on God's grace, we will
undergird all of our strategies. We will gather in groups for prayer to seek God's
presence and praise him for what he has already done.
4. Coordination ministries: Sunday Ministries, Administration, Finance and
Communication. Through these ministries, we will support the overall work of
the church by matching resources (people, skills, finances) with the best place
for service.
Chapter 3: Releasing Servant-leaders within the City through:

1. Cultural renewal ministry. Marketplace ministries among corporate and
creative professionals to equip them to work with excellence and Christian
distinctiveness in their vocation. Like Esther in scripture, we will seek to
exercise cultural leadership for Christ.
2. Social renewal ministries: Mercy and Community Development ministries to
bring healing, empowerment and reconciliation to the poor and oppressed of the
City. Like Nehemiah, we will seek to reweave the physical and social fabric of
the community.
3. Church renewal ministries: Evangelism, Church Planting and Missions. Like
Ezra, we will seek to renew and expand the church both in San Diego and
worldwide.
WORKSHEET: Evaluating Dick’s Planning Document
1. What impresses you as most helpful in Dick’s model?
2. What elements in the Planning Arrow did Dick leave out? Why, do you think?
3. What is the most difficult area/element in writing a planning document?
4. What possible dangers may an unrealistic planning document hold?

WORKSHEET: Developing your Action Plan
STEP 1. Review and pray over the needs of your target group
a. Look again at your map and demographics
b. Read your people profiles (page 70)
c. Ponder the felt needs (page 74)
d. Summarize in writing needs you seek to meet.
Reality Checks: Do needs break your heart? Do you understand social structures?
STEP 2. Articulate Values (pages 35-38)

List those values that are Biblical, are deeply part of you (passionate), and fit the
target group.
Reality Checks: In what areas do you have strong values?
In what areas do you need to develop stronger convictions?
STEP 3. Define your Mission (who, where, what, when)

This is a brief statement that describes what you are about. It should be
accurate, succinct, enduring and energizing.
Reality Checks: Does it identify your target group and where they live? Does it
clarify the specific needs you seek to meet? Does it give an idea of your group size?
Does it have a time dimension?
STEP 4. Describe the Launch Force.

Background of your abilities that prepare you for the task.
Description of the team God is drawing together.
Opportunities emerging that you desire to maximize.
Reality Checks: Does your team fit the context? What areas need strengthening?
STEP 5. Set Goals.

Determine where you want to be in 10 years.
Clarify mid-term goals. Are you moving toward the target?
Reality Checks: Are goals SMART (stretching, measurable, achievable, realistic
trackable?)
STEP 6. Plan for Action
Ministry Design: Those styles that are true of you and fit the context and will
further God’s plan. (Leadership, communication, structure, worship, etc.)
Strategies: (Connecting people to Christ, building Christians, releasing leaders)
Reality Check: Are plans specific enough to evaluate?

Pa r t T h r ee:
Launching
t he Chu rch
Chapter 7 Connecting people to Christ. . . . 113
Chapter 8. Building Christians into Servant Leaders. . . . 134
Chapter 9. Training and Releasing Servant Leaders. . . .155
S UMMARY:
There are 101 things that a church planter does in launching a church. But the main thing
he must do is set a trajectory that reflects his philosophy and accomplishes his purpose.
Remember whatever trajectory you as a church planter set in the first few days, weeks
and months is the trajectory with which you will live. . .forever! Part III of the Manual
deals with trajectory setting in three areas: evangelism, disciple -making, and training
leaders.
Connecting people to The primary trajectory to be set is that of reaching people for Christ. After all this is the
Christ reason for starting a church in the first place. Six topics address ways you can establish a
culture of evangelism that becomes the DNA of the young church. First, is evangelistic
networking, a mindset that befriends people and provides pathways into the gospel. The
launch team is key in demonstrating these friend-making skills along with its kingdom-
focused prayer. The primary event where newcomers will want to bring their friends is
evangelistic worship. The elements of this type of worship are essential for continual
outreach. Finally, the focus on community groups and church-life bridges shows how
evangelistic momentum is maintained.
Building Christians This section begins with two theoretical concerns: the benefits of a disciple -making plan
into servant leaders and adult learning principles. Then it moves into examples of the school of discipleship
at Redeemer, training community group leaders, and mercy ministries. The basic thesis
is this, training and ministry go together. Biblical content, real life experiences and
community make the best mix for life transformation.
The challenge in leadership training is to balance the trilogy of knowing, being and
Training and doing. A way of doing this is to focus on four outcomes: vision, spiritual maturity,
releasing leaders personal ministry skills and leadership skills. And then deliver the training through
mentors who demonstrate the outcomes. This training base will provide leaders for
internal ministry (officers, community groups, mentor/coaches) as well as external
ministry (Hope for NY, church planting, marketplace).

C h a p t e r 7 . C o n n e c t i n g P e o p le t o C h ri s t (s t a g e 1)
In launching a church, the church planter must begin by identifying the specific model he
is using. This selection includes a clear understanding of his particular urban context (see
chapter 2.2 “Exploring Urban Models”) and choosing the specific type of church start that
accommodates his gifts and fits the context. The specific types include:
Type Description Leadership Gifts needed

Pioneering Starting a new church from scratch Entrepreneur/faith
Branching Hiving core group from parent church Facilitator/credible with parent ch.
Adopting Embracing existing core group Developer/wisdom
Partnering Cooperative between churches Entrepreneur/facilitative/open
Propagating Cell groups + house churches=church Trainer-delegator/love
Catalyzing Sparking a ch planting movement Apostolic/multi-gifted
Depending on the specific type of church plant you choose, the descriptions given in the
following chapters will have to be adapted to fit the particular model. The principles are
applicable to all types, but the examples given are from the Pioneering Model. Since all
models must begin with evangelism, we start this section with principles of outreach.
7 . 1 E V A N G E L I S T I C N E T W O R K I N G6 7
"Networking" was originally a modern marketplace-jargon word which refers to
deliberate relationship building to meet business goals. I use it to mean a whole
philosophy of ministry based on friendship evangelism.
For years, Christians have talked about "friendship evangelism" as opposed to methods
Friendship such as "cold contact" evangelism (street evangelism, tract distribution, cold calling),
Evangelism "mass evangelism" (crusades, radio/TV broadcasts), "visitation evangelism" (Evangelism
Explosion). Friendship evangelism was always considered 1) informal, something that
could not be effected much through leadership or programs, and 2) something that mainly
only mature Christians did. (Why? Because it took both courage and the ability to
articulate the gospel and field questions.) Therefore, friendship evangelism was only ever
seen as a supplement to the REAL evangelism programs. Those programs were
evangelistic services, visitation evangelism courses or broadcasts and so on.
Why was friendship evangelism not seen as the REAL evangelism programs? 1) Pastors
could not program friendship evangelism, and thus felt powerless to effect it. 2)
Friendship evangelism seemed elitist--something only for advanced Christians.
No research can prove this, but the more modern, the more secular, the more urbanized
and the newer the cities and communities, the more these traditional programs do not
seem to bear fruit. Why? Most programs rely on the reception of the gospel from a
stranger. Either the crusade evangelist, or the trained “visitor,” or some other stranger
must give the gospel to the non-believer. As our modem society becomes more
privatized, as neighborhoods disappear and people “cocoon,” the likelihood that people
will listen to a stranger diminishes. Radio and TV evangelism does fit in better with
modem culture but the follow-up gap is severe. (How do you get the spiritually awakened
through TV into a church? The problem with a privatized culture-it creates people who
are commitment-resistant. Radio and TV can do very little to turn the "decisions" into
disciples.)
In response many churches are discovering that the entire church can be based on a
Creating a
philosophy of networking. It is a complete retooling of the entire church's ministry,
“Corporate Culture”
giving every part an "outward" face, making virtually every ministry activity a friendship
67
Tim Keller, Evangelism Through “Networking”, July 1992, unpublished paper.
evangelism event. This means everything--worship, small group life, education, etc. This
is to create a “ corporate culture." It can be supported by planning and ministry programs;
it can be done by even (and by ES PECIALLY) the new believer. (In fact, the new
believer is critical! See below.) A networking philosophy consists of the following parts
or principles:
In an increasingly privatized, secularized society, we will find more and more that:
1. People will not listen to the gospel from strangers: a) not to strangers who come to
their door, b) not to strangers who call them, mail them, or even advertise to them.
2. People will not be assimilated well through strangers who follow them up by coming
to their doors either. Assimilation takes enormous energy if we assume that most visitors
come without a good relationship to anyone in the church.
3. People will have to come a number of times to a program or service before even giving
us their name in order to send them material/ newsletter, and so on.
By the early 21st century we may see that the main way churches did evangelism in the
latter 20th century was: 1930's-1960's - Crusade Evangelism; 1960's-1990's - Visitation
Evangelism; 1990's-present Network Evangelism.
A networking church is developed primarily through cultivating a mindset, a

Principles of collective attitude and only secondarily through setting up programs.
Networking:
THE KEY 1. The key to networking: a partnership between newer/ "grape-vined" believers and
mature believers,
The problem in evangelism is this: new believers have the connections and credibility
with non-believers but do not have the power to articulate. On the other hand, mature
believers have the power to articulate but not the place in the worldly grapevines.
Example: To take an enemy occupied town, we need both artillery to smash a hole in the
gate or walls and infantry to actually walk in and take the town. The worship/preaching is
like the artillery; the relationships of members to their friends are the infantry. Without
artillery, the new Christian may not even speak about his faith.
2. The critical event in networking: the internal "self-talk" that turns "comers" into
The Critical Event "bringers.”
The critical event in a networking church is when a Christian (and especially a new
Christian) comes to a worship service, a small group or some other church ministry
program and says to him or herself:
"I have been actively talking to my non-Christian friends about Christ and this is exactly
what I have been wanting to show and say to them all along, but this does it far better
than I can do it." OR
“I have been silent in my witness, but this will give me credibility as a Christian to my
non-Christian friends and therefore I now begin to feel the courage to reach out to them."
A Christian becomes a "bringer" when two things happen: a) The internal thinking
mentioned above occurs in response to the service, and b) the Christian brings a non-
Christian or non-churched person who wants to come back! That experience confirms the
'bringer" behavior and turns it into a habit. A bringer will use the church as a plausibility
structure to reach out to his or her web-network.
In a networking church, you must be either a seeker, a bringer or a cell leader (follow-
up) OR YOU ARE DEAD WEIGHT!
3. The cultivation of this "mindset" of networking.
Cultivating a mindset
of evangelism There must be an atmosphere of expectation that every member will always have 2-4
people in the incubator, a force-field in which people that are being prayed for, given
literature, brought to church or other events.
How is this mindset cultivated?
a. Brainstorm with the potential bringers the needs of their non-believing friends and
colleagues. Make a list of their most basic needs, interests, hopes, fears, idols, aspirations,
frustrations, dilemmas, prejudices, sins, strengths. Make a list under each of these
headings! Reflect in a disciplined way.
b. Preach and present to these needs in every service and ministry so that both
Christians and non-Christians are always intentionally challenged and addressed. Then be
certain that the great truths of the faith are always brought into connection with the
unbeliever's heart, that the gospel is used to answer the questions they are asking. If you
don't know how to do it, get books, tapes, etc. of those who are.
Evangelistic preaching is a dynamic: a) First, you must preach as if skeptics, agnostics,

etc. are there, and if you do, they will soon be there--they will be brought. This may mean
at first you must do a lot of reading and listening through the media to the issues non-
Christians struggle with. b) As a result, you will be talking to more non-Christians,
listening to their objections, areas of confusion and so on. The evangelistic appointments
will then, c) have a shaping influence on your preaching, making it more evangelistically
effective.
You must always preach, thinking about the kinds of non-Christians you have spoken to
as you study your texts and prepare your sermons. If you are talking to non-Christians
constantly, the answers you give them will sink in and appear in your preaching. Only if
you are talking constantly to non-Christians will your preaching address them, and only if
you address them will people bring them, and only if they are brought will you meet
them. And so on!
c. Modeling by the leadership. Your officers and leaders should all have an incubator.
They should be constantly talking about their incubators in non-condescending terms. It
should be evident to all that they are regular bringers, always working on and praying for
people in their web networks. It may even be important to screen officer candidates for
the presence of the "networking mindset,”
d. Kingdom-centered prayer. Your prayer meetings must be first of all oriented toward
your incubators, seeking to push the boundaries of the kingdom outward over your
community. See C.John Miller's Outgrowing the Ingrown Church, chapter 7, on the
difference between frontline prayer and maintenance prayer meetings.
e. Tools for networking evangelism should be everywhere--handout pamphlets, books,

tapes. A serious networking church would develop its own tracts and tools designed
specifically for the kinds of needs and questions its "incubator" people have. If the tools
are not being taken and used, get others!
f. A constant variety of visitor-seeking events such as "Friendship Sundays". But if the

networking philosophy sinks in, Friendship Sundays become obsolete.
g. Continually evaluate all programs ruthlessly: are they BOTH challenging Christians
AND non-Christians? Are both kinds of people regularly present? Are they both being
kept interested?
There are four basic kinds of web networks: fa milial, geographical (neighborhood),
The modes of vocational (career/school associates), relational (friends not necessarily in the other
networking networks).
In urban areas, the latter two are more important; in rural areas the first two are more
important. It depends! And different Networking-evangelism events can be oriented to
one or the other. Example: Geographically based evening small groups are better for
winning familial and geographical networks. But workday breakfast and lunch events in
business districts are better for the latter two networks
Networking is a commitment to "process evangelism.” Most of the other programs of

The process of evangelism are "crisis" oriented, usually bringing the person to a decision very quickly--
networking through the signing of cards, through the praying of a sinner's prayer. Research shows
that a) the more varied ways a person hears the gospel, and b) the more often a person
hears the gospel before making a commitment, the better the comprehension, the less
likely of "reversion" to the world. Many people simply have "process personalities"--they
will never come to faith if they are pushed. They need to come in stages.
In a networking philosophy: a) It is expected that the non-Christian will be exposed to the

gospel at least several times on the way to commitment. There is real opportunity
afforded regularly for seekers to "cross the line into faith" and make a commitment, but
there is never great pressure put on the will to decide NOW. b) There are lots of
opportunities for the seeker to list his/her questions and concerns and for those issues to
be addressed honestly. Question and answer times, appointments over lunch, reading
sequences, etc., can afford this.
Pastors, officers, cell group leaders and other mature Christians in the church MUST be
Follow-up in the skilled at networking follow-up.
networking church
The new believer will bring non-Christians to church who will have questions and issues
that they cannot address. Therefore, in a variety of ways, more mature Christians must be
trained to do networking one-on-one evangelism. This usually means meeting over a
meal for 3 or 4 times to talk about the gospel. Rapid follow-up will only happen if the
church is saturated by cell groups. Otherwise, the staff will have to do it all.
a. Diagnosis. Ask: "Where are you with Christianity? are you. . .”

A procedure:
Dissatisfied - Do you find aspects of Christianity unacceptable, distasteful? What is your
trouble with Christianity? Where is your beef?
Indifferent - Do you find Christianity simply unappetizing or irrelevant? Where does

Christianity fail to challenge you? What would be relevant to you?
Cautiously interested - Are you in a learning mode, interested, gathering information and
yet not completely understanding? What still does not make sense to you?
Actively seeking. yet hesitant - Are you really searching for Christ, but find some fears
hold you back? Does it seem to cost a lot and you are wondering about that? What costs
give you pause?
Make lists of issues after you have asked them these questions and then you come back in
the next 3 or 4 meetings and address these questions.
b. Presentation. A good approach is to use CS.Lewis' argument from desire. (See

"Hope" in Mere Christianity. See our church's pamphlet, "What does it mean to Know
God?")
1) If you are not finding yourself unsatisfied in life, you are either very young or very
superficial. If you are successful in your goals, there is a "low growl" of emptiness; if you
are unsuccessful, there is a "deafening roar" of emptiness.
2) Once you discover that, there are only 4 possibilities--blame the things in your life,
blame yourself, blame the universe/God, blame your separation from God!
3) A gospel outline can be the one in the "What does it mean to Know God?" brochure.
Or the Evangelism Explosion outline. Or chapter 1 in John Guest's Go for It.
c. Handling Problems. A basic approach:
1) You must see that you are already committed to religious, faith values. You already
base your life on faith assumptions. All values of any sort are based on religious
commitments.

2) Where do you get your faith assumptions? Don't you see they are arbitrary, just taken
out of thin air? If you can believe anything you want to believe, then anyone can act any
way they want. Arbitrariness destroys itself. Imagine if someone says to you, "I have a
right to believe you are a child molester!" Why then do you do with God what you would
not let anyone do with you?
3) There is no certainty without faith (think of how you hire people at the office!) The
main way to begin to believe is to doubt your doubts? Why should you doubt everything
but your cynicism?
CASE STUDIES: Networking “Pathways”

A networking church will discern, create and keep track of "pathways" for the non-
churched into the congregation. Redeemer Presbyterian Church in Manhattan affords a
sample of such pathways.
1. Business -network events pathway.
"BOLD"-inter-church preaching points at lunch time in the heart of the two basic
business districts. Preaching is done for exactly 30 minutes (12:45-1:15 pm) in public
cathedrals. Though they are churches, the space is "secular" space, used for concerts and
cultural events and is seen as public as a museum or art gallery. The mid -town meeting
draws 250-300; the downtown meeting approximately 100.
"Harvard Club" is a twice a month evangelistic breakfast in a major business networking

center. Christian men sponsor a non-Christian or unchurched friend. The meetings draw
50-60 each.
Many people come to Christ through this path: a) tapes from Redeemer (lowest
commitment), b) then a visit to BOLD or the Harvard Club (modest commitment), c) then
a visit to Redeemer for worship (higher commitment).
2. Worship service pathway.
Worship is presented in varied styles, once a day with a question-answer forum,

contextualized somewhat to professional culture. Preaching is designed to build up and
challenge both believers and skeptics. The preaching is key to encouraging friendship
evangelism, for it models it (the Christian hears the preacher talking to the worldly mind)
and supports it. The worship is thus the "artillery" for evangelism and the Christian is the
"infantry.” The worship pathway works like this:
a) Christian friend brings to church, and follows up through conversation. We even

propose restaurants in the vicinity to use for follow-up.
b) Seekers returning to church are urged /drawn into 3 fishing pools: 1) Foundations
Class (Focused on basics of the faith; taught by staff for inquirers) 2) Membership Class
(Focused on basics of Redeemer; taught by staff) 3) Visitor dessert. (The least formal; a
question and answer session led by the senior pastor)
At each of these, cell leaders are to be present to recruit virtually all who come into a cell
group. These events give staff and small group leaders the opportunity to draw into either
cell groups or one-on-one evangelistic meetings. Also, the bringers may come with their
friends as part of their personal follow up.
Many people who come to Christ by this pathway simply report to their friends that they
came to Christ on a particular Sunday; but some come and tell a pastor or officer after the
service. We do not "ask for decisions" in the worship service, but we are becoming more
systematic about having officers present to pray with seekers after the services.
3. Cell group pathway
Redeemer is using the basic cell group model popularized in overseas urban areas. This is
much better for evangelism than the traditional Bible study approach. With the intimate
oversight of the cell model, leaders/ facilitators may be newer Christians themselves. The
regular support/oversight makes it possible to drive cell groups to regularly invite more
people into it. In addition, we expect to put most of the groups once or twice a year into
an outreach dessert mode. (A target ministry of our church, Business and Professional
Outreach enables that and has done 20 outreach desserts in one month this spring.)
The cell group pathway can work in two directions: a) The seeker is invited to the group
and then comes to worship, or b) the seeker comes to church and is invited quickly into a
group. In either case, the real evangelism happens more in the group than in the worship
service.
4. Felt need ministry pathway. Redeemer promotes divorce recovery workshops and
groups, a ministry for people seeking jobs, a ministry to people with AIDS, several
specific support groups and a small counseling ministry. In addition to these target
ministries there is an extensive singles network which attracts people looking for social
connection through recreational events. All of these are entry points and constitute a
fourth pathway into the church. People come in response to an invitation to one of these
events because it addresses a personal need. Often they are then drawn into the worship.
5. Large Group Special Events. Occasionally, the church puts on a special concert
(surrounding Christmas or Easter) or a Comedy Night or Hot Topic Seminar on sex,
money, work or power! Or Pastor's Gabfests. These are most like a traditional
evangelistic event. A number of people have entered the church through them. Along
with the whole spiritual culture of networking evangelism, they are very effective. But
if the overall "networking culture" is missing, evangelistic special meetings won't work
well.
6. Alliances with other evangelistic ministries. There are a number of ministries which
are reaching out to executives, international students, actors /actresses, college students
many of whom use Redeemer as a place to worship and to then bring friends /relatives
who cannot be won to Christ by the ministry that won them. It takes all kinds of modes!
To "ally" may mean to formally endorse and support, or simply have staff preach and
teach at the para-church functions and give moral support.
APPLICATION:
1. From these examples select the ones that may be appropriate for your context.
2. Identify other “Pathways” that fit your context in a special way.
3. What type of presentations are best for your people group?
4. Write or develop an evangelistic presentation contextualized to your situation that is

easily transferable to your leaders and congregation as a whole.

7.2 R E CRUITIN G A ND T RAININ G A LA U N C H T E AM
Priming-the-Pump Exercise
Get with a couple of other church planters and discuss the following:
• What kinds of people do you want or do you suppose would be the most effective
in the start-up phase of a church plant? List some things.
• Assuming you’ve gathered those people (or at least some people), what do you
impress upon them and/or communicate to them by referring to them as (a) a lunch team
(b) a core group?
Definitions A Core Group is a number of Christians who have been gathered as a Bible study group
with the goal of starting a new church. Core groups usually have a leader and a specific
agenda. Bob Logan, an experienced trainer of church planters says, “If a core group is
already formed, then there will not be a founding pastor—only the first pastor of the
church.”68
• May or may not view church planter as the leader
• May or may not see themselves as followers
• Usually does not have a stated purpose with definable end
• Often fosters us-centeredness
• Often difficult for new people to “break in”
A Launch Te am is a group of evangelistic “bringers” who have been selected and
trained by the church planter to assist in the first stage of the founding of the church.
• Launch team establishes the church planters as their servant-leader
• Establishes the participants as servant-followers
• Has clearly stated purpose and goal with a definable termination point (see launch
team contract)
• Fosters other-centeredness
• Helps to avoid an insider/outsider distinction
Finding a Launch
CASE STUDY: Developing a Launch Team69
Team
Tom and Judy Allen arrived in Seattle in July 1997 to begin their church plant from
scratch. They only had a few contact names and “literally, no one interested in planting a
new church in the city.” On July 2, Tom preached at a PCA church north of center city.
After the service a (believing) Korean-American couple and their (unbelieving) Filipino
housemate approached Tom and expressed interest. That same afternoon a (quasi-
feminist, quasi-believing female) Japanese-American law student called their home to
find out “when your services are. . .”
Tom gathered these four individuals the next Sunday in order to pray. He made it clear
that these times of prayer were for “asking God what he thought our church should look
like.” After about a month and adding a few more people, Tom decided to begin a
Sunday afternoon Bible study for the skeptical, the curious and the committed. The Bible
study grew over the course of three months from the original 4 people to around 25. But
this group was not the launch team! Although the Bible Study’s stated purpose was to
68
Bob Logan, The Church Planter’s Toolkit, ChurchSmart Resources, p. 5
69
Tom Allen, Launch Team Formation, MNA Training Conference, 2000
expose our unbelieving friends to the Gospel, the unstated purpose (known only to Tom)
was the assessment of those attending.
As the group met on Sundays at 4 pm, Tom watched closely to see those individuals who
actually brought their unbelieving friends—these were the people who he began to gather
into a different meeting—a Launch Team meeting at 2pm on Sundays.
In other words, the only people whom he asked to be on the launch team were
“evangelists” and new converts (they had about eight during this phase).
Tom’s process in developing the launch team included the following:
• He began to take them through their philosophy of ministry.
• He began to talk about goals and launch indicators: a) twenty people committed to
the launch team; b) best possible facilities for worship; c) best possible, indigenous,
worship/arts director; d) regular experience of people being converted to Christ.
• As the group moved toward an actual launch, Tom delegated tasks to such an
extent that once they began, he had very little to do besides showing up.
• Within a month of the launch, Tom dissolved the Launch Team and evenly divided
them into three geographic groups—the beginning of their Community Group ministry.
Because all of the Launch Team members were so carefully chosen, the majority of the
people gladly began the CG phase, seeing it as the “next thing” they needed to do.
1. What differences do you note in Tom’s approach to gathering a group and what is
normally done by church planters?
2. Why do you think Tom called this group a launch team instead of a leadership
committee?
3. What strengths do you find in the way Tom disbanded the team and led them into a
new ministry focus?
4. How could this approach be used in selecting a hiving-off group from a parent
church?

SAMPLE: Launch Team Contract70
There are few things as significant as starting a new church. We're asking God to begin a
church that is a catalyst in transforming the city of Seattle, the Pacific Northwest and
even the world. We desire a church that is, at it's core, about winning the lost to Jesus
Christ so that the city of Seattle begins to look more and more like the City of God (Rev.
21-22). This is not because we desire a right-wing utopia in which our children may walk
the streets safely, or a left-wing utopia where there is no more discrimination or hunger,
but because everyone in the City of God is a worshipper and that is the end (telios) of
evangelism.
How can I be involved at this point?
Beginning in November, we will meet regularly as a group, probably on Sunday

afternoons. We will continue to get to know one another and ask God to shape us into a
team. Our first priority will be to seek the Lord in prayer. In addition, we will begin to
work together in forming a vision of what God would have for us as a church. We will
spend time together brainstorming about what makes Seattle's urban population unique
and how we might be able to reach them. We will also be exploring our own spiritual
gifts and ministry callings. Out of these inquiries and discussions we will seek the Lord
about how we as a team could make the greatest impact for the Kingdom of God.
I also envision the mission of this team to be one of dealing with very practical matters of
meeting space, finances, publicity, etc.
What kind of commitment is desired?
At this point, the commitment is not joining a new church or even agreeing to be a part of
that church long-term but to be part of the init ial launch team. I'd love to see an initial
commitment of at least 6 months to the following:
•To pray regularly and persistently for the city of Seattle and for the launch and
establishment of Grace Church Seattle.
•To be involved in the lives of unbelievers, praying for them and building bridges with
them that might serve to lead them into the kingdom.
•To maintain a consistent walk with the Lord.
•To be open and available to the Lord as to what ministry role He might have for you.
•To give faithfully to the ministry as you are able (Grace Church is recognized as a non-
profit organization by the IRS).
After six months or so, as God allows, Grace Church will be underway and you will have
an opportunity to more clearly evaluate whether you desire to continue long term. If so
great! If not, you can feel good about your involvement in the beginning of a new
evangelical witness in urban Seattle. Either way, it's a win-win situation.
This commitment is not a written contract or something engraved in stone but simply an
understanding of what we are about together.
70
Tom Allen, Launch Team Contract, Grace Seattle and adaptations made by Paul Schuler, CrossSound Church
7 . 3 D E V E L O P I N G A K I N G D O M -F O C U S E D P R A Y E R T E A M
Kingdom-focused prayer is not mere instinct but it is Spirit enabled; not man-centered
but God-centered; not self-serving but Kingdom-serving; not sentimental but Scriptural;
not solo but concerted; not timid but bold; not passive resignation but proactive
cooperation. Kingdom-focused prayer is the Spirit-enabled reverent cry of God’s
adopted sons and daughters, seeking their Father’s glory by persistently asking Him for
the nations, their promised inheritance.71
Qualities of Prayer
Here are three qualities of renewal-working prayer.
1. It is focused on God's presence and kingdom.
Jack Miller talks about the difference between "maintenance prayer" and "frontline"
prayer meetings. Maintenance prayer meetings are short, mechanical and totally focused
on physical needs inside the church. But frontline prayer has three basic traits: 1) a
request for grace to confess sins and humble ourselves, 2) a compassion and zeal for the
flourishing of the church and reaching the lost, and 3) a yearning to know God, to see his
face, to see his glory. Now these are not trite statements. It is quite clear when listening
to a prayer meeting whether these traits are present. Most interesting is to study Biblical
prayer for revival such as in Acts 4 or Exodus 33 or Nehemiah 1. There these three
elements are easy to see. Notice, for example, in Acts 4, that the disciples, whose lives
had been threatened, did not ask for protection for themselves and their families, but only
boldness to keep preaching!
2. It is bold and specific.
Lloyd-Jones notes that the greatest men were quite bold in prayer, highly specific,
and filled their mouths with arguments. In commenting on Moses' prayer for glory in Ex.
33, he writes:
"I commend to you the reading of biographies of men who have been used by God in the
church throughout the centuries, especially in revival. And you will find this same holy
boldness, this argumentation, this reasoning, this putting the case to God, pleading his
own promises. Oh, that is the whole secret of prayer, I sometimes think. Thomas
Goodwin uses a wonderful term. He says, ‘Sue him for it, sue him for it.’ Do not leave
him alone. Pester him, as it were, with his own promise. Quote the Scripture to him. And,
you know, God delights to hear us doing it, as father likes to see this element in his own
child who has obviously been listening to what his father has been saying.”
3. It is prevailing, corporate.
By this we mean simply that prayer should be constant, not sporadic and brief.
Why? Are we to think that God wants to see us grovel? Why do we not simply put our
request in and wait? The answer is that we had not been so impertinent. Sporadic, brief
prayer is so because we do not make time for it. It shows a lack of dependence, a self-
sufficiency, and thus we have not built an altar that God can honor with his fire. We must
pray without ceasing, pray long, pray hard, and we will find that the very process is
bringing about that which we are asking for--to have our hard hearts melted, to tear down
barriers, to have the glory of God break through.72
Recruiting Prayer Church planters are persons who devote themselves to prayer. They also seek others to
Partners pray for and with them. To be effective in recruiting and sustaining a prayer team, the
church planter must be committed to communicating vision, requests and answers.The
following is an example of a prayer update sent by Dick Kaufmann to his prayer team. 73
71
Archie Parrish, Kingdom -centered Praying, MNA Conference 2000
72
Tim Keller, Philosophy of Ministry Syllabus, 1988
73
Dick Kaufmann, Prayer Update #2, May 1999
MISSION SAN DIEGO: Prayer Update 74
1. Prayer Partners
For 100 prayer partners to pray for this ministry. Target date: June 1, 1999. Praise: As of
May 1, 1999, we have 191 prayer partners!!!
2. Our Hearts
• That God's vision and love for the people of San Diego would fill our hearts.
• That we might see the City--its beauty and its sin--through the lens of Christ.
• That we would love and respect all the people of the City.
3. Discovery Groups
For at least 25 people, who live and/or work in the Center City area, to be
meeting with us in small groups or one to one, for the purpose of exploring
Christianity. Target date: September 1, 1999.
4. Launch Team
For at least 15 people, who live and/or work in the Center City area and reflect its
demographics, to meet with us weekly to pray and plan for the start of the new
church. Target date: August 1, 1999.
5. Support Team
For at least 30 people, who live and work outside the Center City area, to commit
to a minimum of one year to help us get the work started. Target date: August 1,
1999.
6. Transition Logistics
• For a smooth transition at Redeemer. Praise: The Lord has provided an ideal
replacement for Dick.
• For the sale of our apartment.

Praise: The apartment is in escrow. We are very pleased with the price.
• For a place to rent in Downtown San Diego. Praise: We have located an

apartment right in the target area.
7. Facilities for Sunday Worship Services

For facilities with adequate space for worship, classes and childcare, good
accessibility, parking, room to grow and conducive to worship at a reasonable
price. Target date: September 1, 1999.
8. Financial Support
That 100% of the necessary three-year funding would be committed. Target date:
May 1, 1999. Status: 76% is committed. Up from 67% last month.
74
Update on answered prayer sent by Dick Kaufmann to his prayer team.
7 . 4 E V A N G E L I S T I C W O R S H I P7 5
Great conflict is arising over the seeker-friendly church movement. Proponents villify
the traditional church as impotent to reach contemporary people or change contemporary
culture. The best critics of the SFC movement blame the impotence of the traditional
church not on its lack of contemporaneity, but on its over-adaptation to modernity, on its
loss of bearing with respect to historic theology and worship. While the controversy is
complex, here we seek to focus on three practical tasks that will shape our worship in a
way that glorifies God, edifies the Christian and challenges the non-Christian.
2. Getting unbelievers The numbering is not a mistake. This task actually comes second, but nearly everyone
into worship thinks it come first! It is natural to believe that they must get non-Christians into worship
before they can begin “doxological evangelism.” But the reverse is the case. Non-
Christians do not get invited into worship unless the worship is already evangelistic. The
only way they will have non-Christians in attendance is through personal invitation by
Christians, just as in the Psalms, the nations must be directly asked to come. But the
main stimulus to building bridges and invitation is the comprehensibility and quality of
the worship experience.
Christians will instantly sense if a worship experience will be attractive to their non-
Christian friends. They may find a particular service wonderfully edifying for them, and
yet know that their non-believing neighbors would react negatively. Therefore, a vicious
cycle persists. Pastors see only Christians present, so they lack incentive to make their
worship comprehensible to outsiders. But since they fail to make the adaptations,
Christians who are there (though perhaps edified themselves) do not think to bring their
skeptical and non-Christian friends to church. They do not think they will be impressed.
So no outsiders come. And so the pastors respond only to the Christian audience. And so
on and on. Therefore, the best way to get Christians to bring non-Christians is to worship
as if there are dozens and hundreds of skeptical onlookers. And if you worship “as if”
eventually they will be there in reality.
1. Making worship Our purpose is not to make the unbeliever comfortable. (in I Cor. 14-24-25 or Acts 2-12
comprehensible to and 37-they are cut to the heart!) We aim to be intelligible to them. We must address their
unbelievers "heart secrets" (I Cor 14:25). That means we must remember what it is like to not
believe: we must remember what an unbelieving heart is like. How do we do that?
It is hard to overstate how ghetto-ized our preaching is. It is normal to make all kinds of
a) Worship and statements that appear persuasive to us but are based upon all sorts of premises that the
preaching in the secular person does not hold. It is normal to make all sorts of references using terms and
"vernacular". phrases that mean nothing outside our Christian sub-group. So avoid unnecessary
theological or evangelical sub-culture jargon and explain carefully the basic theological
concepts such as confession of sin, praise, thanksgiving and so on. In the preaching,
showing continual willingness to address the questions that the unbelieving heart will
ask. Speak respectfully and sympathetically to people who have difficulty with
Christianity. As you write the sermon imagine a particular skeptical non-Christian in the
chair listening to you. Add the asides, the qualifiers, the extra explanations necessary.
Listen to everything said in the worship service with the ears of an unbelieving heart.
b) Explain the service Though there is danger of pastoral verbosity, learn to give 1 or 2 sentence, non-jargony
as you go along explanations of each new part of the service--"When we confess our sins, we are not
groveling in guilt, but dealing with our guilt. If you deny your sins you will never get free
from them." It is good to begin worship services as the Black church often does, with a
"devotional”--a brief talk that explains the meaning of worship. This way you continually
instruct newcomers in worship.
c) Directly address Talk regularly to "those of you who aren't sure you believe this. Or who aren't sure just
and welcome them what you believe.” Give them many asides even expressing the language of their hearts.
Articulate their objections to Christian living and belief better than they can do it
themselves. Express sincere sympathy for their difficulties, even when challenging them
severely for their selfishness and unbelief. Admonish with tears (literally or figuratively).
Always grant whatever degree of merit their objections have. It is extremely important
that the unbeliever feel you understand them. "I've tried it before and it did not work." "I
don't see how my life could be the result of the plan of a loving God." "Christianity is a
75
Tim Keller, Evangelistic Worship, May, 1995, unpublished paper.
straightjacket." "It can't be wrong if it feels so right." "I could never keep it up." "I don't
feel worthy--I am too bad." "I just can’t believe."
d) Aesthetics quality The power of art draws people to behold it. Good art and its message enters the soul
through the imagination and begins to appeal to the reason, for art makes ideas plausible.
The quality of music and speech in worship will have a major impact on its evangelistic
power. In many churches, the quality of the music is mediocre or poor but it does not
disturb the faithful. Why? Their faith makes the words of the hymn or the song
meaningful despite its artistically poor expression and further, they usually have a
personal relationship with the music-presenter. But any outsider who comes in who is not
convinced of the truth and who does not have any relationship to the presenter, will be
bored or irritated by the poor offering. In other words, excellent aesthetics includes
outsiders while mediocre or poor aesthetics exclude. The low level of artistic quality in
many churches guarantees that only insiders will continue to come. For the non-Christian
e) Celebrate deeds of We live in a time when public esteem of the church is plummeting. For many outsiders or
mercy and justice inquirers, the deeds of the church will be far more important than words in gaining
plausibility. The leaders of most towns see word-only churches as costs to their
community, not a value. Effective churches will be so involved in deeds of mercy and
justice that outsiders will say, "we cannot do without churches like this. This church is
channeling so much value into our community through its services to people that if it
went out of business, we'd have to raise everybody's taxes. Mercy deeds give the gospel
words plausibility (Acts 4:32 followed by v.33). Therefore, evangelistic worship services
should highlight offerings for deed ministry and should celebrate through reports and
testimonies and prayer what is being done. It is best that offerings for mercy ministry be
separate, attached (as traditional) to the Lord's Supper. This brings before the non-
Christian the impact of the gospel on people's hearts (it makes us generous) and the
impact of poured out lives on the world.
f) Present the Baptism, and especially adult baptism, should be made a much more significant event if
sacraments so as to worship is to be evangelistic. There may need to be opportunity for the baptized to offer
make the gospel clear. personal testimony as well as assent to questions. The meaning of baptism should be
made plain. A moving, joyous, personal charge to the baptized (and to all baptized
Christians present) should be made. In addition, the Lord's Supper can become a
converting ordinance. If it is explained properly, the unbeliever will have a very specific
and visible way to see the difference between walking with Christ and living for oneself.
The Lord's Supper will confront every individual with the question: "are you right with
God today, now? “ There is no more effective way to help a person do a spiritual
inventory. Many seekers in U.S. churches will only realize they are not Christians during
the fencing of the table after an effective sermon on the meaning of the gospel. (See
below for more on addressing unbelievers during communion.)
The one message that both believers and unbelievers need to hear is that salvation and
g) Preach grace adoption are by grace alone. A worship service that focuses too much and too often on
educating Christians in the details of theology will simply bore or confuse the unbelievers
present. For example, a sermon on abortion will generally assume the listener believes in
the authority of the word and the authority of Jesus and does not believe in individual
moral autonomy. In other words, abortion is doctrine D, and it is based on doctrines A, B,
and C. Therefore, people who don't believe or understand doctrines ABC will find such a
sermon un-convicting and even alienating. This does not mean we should not preach the
whole counsel of God but we must major on the ABCs of the Christian faith.
If the response to this is "then Christians will be bored,” it shows an misunderstanding of

the Gospel. The gospel of free, gracious justification and adoption is not just the way we
enter the kingdom but also the way we grow into the likeness of Christ. Titus 2:11-13
tells us how it is the original saving message of "grace alone" that consequently leads us
to sanctified living: “For the grace of God that brings salvation has appeared to all men.
It teaches us to say "no' to ungodliness and worldly passions, and to live self-controlled,
upright and godly lives in the present age while we wait for the blessed hope--the
appearing of our great God and Savior Jesus Christ." Many Christians are defeated and
stagnant in their growth because they try to be holy for wrong motives. They say no to
temptation by telling themselves “God will get me” or "people will find out” or "I'll hate
myself in the mo rning" or "it will hurt my self-esteem" or "it will hurt other people" or
"it's against the law; I’ll be caught" or "it's against my principles" or “I will look bad.”

Some or all of these may be true but Titus tells us they are inadequate. Only the grace of
God, the logic of the gospel will work. Titus says it teaches us, it argues with us.
Therefore, the one basic message that both Christians and unbelievers need to hear is the
gospel of grace. It can then be applied to both groups, right on the spot and directly.
Sermons which are basically moralistic will only be applicable to either Christians OR
non-Christians. But Christo-centric preaching, preaching the gospel, both grows believers
and challenges non-believers. If the Sunday service and sermon aim primarily at
evangelism, it will bore the saints. If they aim primarily at education, they will bore and
confuse unbelievers. If they aim at praising the God who saves by sheer grace they will
both instruct the saints and challenge the sinners.
We have seen that unbelievers in worship actually "close with Christ" in two basic ways.
3. Leading to Some may come to Christ during the service itself (Cor. 14:24-25), while others must be
Commitment "followed up" very specifically.
a) During the service. One major way to invite people to receive Christ during the service
is as the Lord's Supper is distributed. We may say: “If you are not in a saving relationship
with God through Christ today, do not take the bread and the cup, but as they come
around, take Christ. Receive him in your heart as those around you receive the food.
Then immediately afterwards, come up here and tell an officer or a pastor about what
you’ve done, so we can get you ready to receive the Supper the next time as a child of
God." Another way to invite commitment during the service is to give people a time of
silence after the sermon. A prayer of belief could be prayed by the pastor (or printed in
the bulletin at that juncture in the order of worship) to help people reach out to Christ.76
Sometimes it may be good to put a musical interlude or an offering after the sermon but
before the final hymn. This affords people time to think and process what they have heard
and offer themselves to God in prayer. If, however, the preacher ends his sermon, prays
very briefly, and moves immediately into the final hymn, no time is given to people who
are under conviction for offering up their hearts.
b) After meetings. Acts 2 seems to show us an after meeting. In v.12 and 13 we are told
that some folks mo cked upon hearing the apostles praise and preach but others were
disturbed and asked "what does this mean?" Then Peter very specifically explained the
gospel, and, in response to a second question “what shall we do?" (v.37, explained very
specifically how to become Christians.) Historically, it has been found very effective to
offer such meetings with unbelievers and seekers immediately after evangelistic worship.
Convicted seekers have just come from being in the presence of God and they are often
most teachable and open. To seek to get them into a small group or even to merely return
next Sunday is asking a lot of them. They may be also “amazed and perplexed" (Acts
2:12) and it is best to strike while the iron is hot. This is not to doubt that God is infallibly
drawing his elect! That knowledge helps us to relax as we do evangelism knowing that
conversions are not dependent on our eloquence. But the Westminster Confession tells us
that God ordinarily works through secondary causes, normal social and psychological
processes. Therefore, to invite people into a follow-up meeting immediately is usually
more conducive to conserving the fruit of the Word.
After meetings may consist first of one or more persons who wait at the front of the
auditorium to pray with and talk with any seekers who come forward to make inquiries
right on the spot. A second after meeting can consist of a simple question-and-answer
session with the preacher in some room near the main auditorium or even in the
auditorium (after the postlude). Third, after meetings should also consist of one or two
classes or small group experiences targeted to specific questions non-Christians ask about
the content, relevance and credibility of the Christian faith. After meetings should be
attended by skilled lay evangelists who can come alongside newcomers and answer
spiritual questions, providing guidance as to their next steps.
76
An example: "Heavenly Father, I admit that I am weaker and more sinful than I ever before believed, but,
through your Son Jesus, I can be more loved and accepted than I ever dared hope. I thank you that he lived the
life I should have lived, and paid the debt and punishment I owed. Receive me now for his sake. I turn from my
sins and receive him as Savior. Amen.”
7 . 5 G R O U P- B A S E D O U T R E A C H 7 7
Although the Bible does not command churches to organize a small-group ministry, it
does assume significant community life within the church. When this community life
does not happen organically (like it did in the early church or in smaller rural churches),
the church must cultivate it by organizing the church into small nurturing communities.
There are two critical aspects to a church's small group community. First, a church must
have a biblical purpose for groups based on a rich theological understanding of Christian
community. Second, a church must create a structure that supports leaders in carrying
out that purpose.
1. Gospel Community. The gospel creates a new community. Growth in the Christian life
The Core Values of a cannot happen apart from significant, encouraging Christian relationships. The Bible
Community Group assumes a substantial community life among the people of God.
System
2. Gospel Change. The gospel is the only power to transform lives. Community Groups
are the front-line of pastoral care in the church. They exist to apply the gospel to both
seekers and Christians, through worship, Bible study, sharing, prayer, mission.
3. Gospel Movement. The most strategic role in the church is a skilled group leader. Lay
group leaders, coordinators and directors fulfill the role of the general office of believers.
Ongoing support is crucial to help leaders do their job well. Community Groups are
committed to multiplying by developing apprentice leaders and encouraging the start of
new groups.
Purpose The purpose of the Community Group system is to provide systematic
pastoral care through groups, to enable Christian growth.
Christian growth is neither pietism nor activism, but a whole life transformation. It is not
merely personal but includes growth as a community, creating a "city set on a hill,” a
contrast society centered on the gospel. While some congregations may have small
groups, our congregation seeks to be small groups. In them, the gifts of the general office
of all believers are exercised on behalf of Christ's kingdom.
The purpose of individual groups is to develop a primary Christian community

where Jesus Christ is experienced in his presence and power, where lives are
transformed by the Gospel through mutual ministry.
In Community Groups, people come to know Jesus Christ and to experience His presence
in a way that cannot happen individually. The community that is created is not merely an
instrument for achieving something else; it is a goal itself, through which other benefits
will flow. When community is developed and fostered, then people are nurtured,
equipped and released for God's work in the world. They provide an opportunity for
intimacy, mutual support, practical love and service, learning about the Christian faith,
prayer and sharing of what we see God doing in our midst. Participants need to see
themselves as bringing their ministry to the group rather than simply getting something
from the group. In this way groups become the places in the church where lives are
transformed and whole communities are transformed. The church becomes distinct from
the world and makes a significant impact.
1, Significant face to face relationships. To have the quality of community life that God
Some Implications of expects from the church requires deliberate effort. This cannot happen only (or even
God's call to mainly!) in the large worship service. We cannot assume that merely by gathering
community together in large groups we will be able to embody the gospel or carry out the functions
that God intends for his people to fulfill. We will be incapable of being a city set on a
hill. We will not be able to proclaim the good news credibly. To do this requires face-to-
face groups. It demands ongoing significant relationships which are consciously pursuing
Christian community and not settling for casual social involvement with one another. It
requires a concrete group of people who know each other's faces, names and lives and
who regularly spend time together. It requires what the Bible refers to as house churches.
The New Testament epistles talk of "the church that meets in their house" (I Cor. 16:19;
Romans 16:5). Acts 2:24ff. and Acts 20:20 tells how the Christians all met in homes as
77
Taken from Redeemer’s Community Group Fellowship Handbook
well as in the temple courts. If we follow this pattern we will be living in a very concrete
way, as the light of the world and the salt of the earth and the non-believing world will
not be able to dismiss the Christian message so easily.
2. Each person must see himself or herself as a minister. Many churches expect the
pastoral staff to "build up the believers,” but the Bible expects believers to "build up one
another.” Many churches expect the pastoral staff to attract and win new persons through
programs, but the Bible says that the body grows member-to-member as each speaks the
truth in love, builds up and equips the other.
The early church certainly recognized that the essence of being the church was face-to-
face every member ministry in Community Groups. Paul assumes that when they meet
together "each one of you has a psalm, a teaching ... let all things be done for building up
(oikodomeo)" (11 Cor. 14). See! Paul is clearly talking of house churches, in which
everyone participated. He assumed everyone ministered.
Too frequently our approach to Community Groups is to ask the question, "What am I
getting out of this?" But on the basis of everything that has been said, the first question
that should be asked is, "What am I giving into this group?" We should be concerned as
to whether or not we were striving to build others up and to speak the truth in love. We
should be concerned about whether or not we were communicating God's love to others
and being honest about ourselves. If people approach their groups in this way it will
completely transform our communities. It will set them apart from many Bible study
groups, which often give new information and increase our Bible knowledge (though
most of us have far more input than we can apply) but fail to change our lives.
3. We must work hard at developing community. Nurtured within a culture that

encourages a radical individualism, our ability to participate in a robust community life
has been severely diminished. The muscles required for life together have wasted away
and atrophied. It is no wonder that many of our attempts at being a community are
unfulfilling and sub-par. Simply put: we are not very good at it. But this can be no excuse
for avoiding it. After all, it is what we were created for and it is what God expects from
us. We will do well to remember that anything worth doing is worth doing poorly. Better
sub-par community than no community at all. The more we work at it, the better we will
become at it. We must recommit ourselves to developing the muscles necessary to
become God’s new society.
1 . They are Primary Christian Communities of nurture. Therefore, they have Balanced
Purpose - Distinctives Elements of worship, Bible study, sharing, prayer and mission(outreach/mercy).
of Community Groups 2. They are led by Skilled and Supported Leaders. Leaders ought to have been trained
(Orientation Seminar, Turbo-group, Apprenticeship) and interviewed. Leaders ought to
attend MCM and report to a Coordinator. Participants are on our pastoral care map.
3. They meet at least twice a month for the whole ministry year
4. They are open by Invitation, not by advertisement.
5. They are committed to Multiplying New Leaders and Groups. They are committed to
developing through apprenticeship. Groups generally have less than 12 participants.
All churches have many different groups. The key question is whether the group is a
Community Groups primary Christian community of nurture. Certainly, Christians can and should .be
and Other Groups in involved in these ministry opportunities. But care needs to be exercised so that program
the Church areas of the church don't compete for the few hours that people have during the week,
thereby robbing them of the richness of Christian community.
Too many people are busy doing stuff in the church while they are withering and the
church itself is withering. Are the members of the church leading fully active Christian
lives? Do they: (1) meet with God daily, (2) worship with God's people weekly, (3)
participate in a primary Christian community of nurture, (4) serve in ministry, (5) offer
their resources to God's kingdom as stewards and (6) bring and include new people into
the church? Or are they sitting on a bunch of committees?
Rather than disbanding all other groups within the church, as many of those groups as
possible ought to become primary communities, taking on additional elements. A strong

nurture component can be added to the group, including worship, prayer, fellowship and
Bible study. Leaders can be trained or new leaders brought in for pastoral care.
Community Groups Specialty/Affinity Task/Purpose Groups

Community Groups (Ministry Teams)
Primary Christian Community Could be a Primary Community Not a Primary Community
Balanced: Worship, Bible Study, Special emphasis (Some elements One emphasis or mission (most
Sharing, Prayer, Mission usually excluded). Elements excluded)
Skilled and supported Leaders Skilled and supported Leaders Skilled and supported Leaders
Meets twice or more per month Varies. Larger groups or less Varies
Open by invitation Varies. 5-200 participants Varies. Usually 5 to 50.

6-12 participants (support groups, mission teams
may have distinct boundaries)
Multiple leaders and groups May Multiply Leaders and May Multiply Leaders,
Groups But often not Groups
Some task or purpose groups (such as Sunday School classes, mere Bible studies or
prayer teams, missions committees, choirs, etc.) can more easily add elements to become
what we would call a Specialty or Affinity-based Commu nity Group. Other task groups
(ushers, for example) simply may not. If a group cannot become a Christian community,
then participants should be encouraged to join a Community Group. Always, the biblical
vision of community is what should drive people into groups that experience Christ in
their midst.
1. They require no money for space. A large church building is unnecessary.

Some Practical
Benefits of a 2. They relate people together who may be uprooted and far from family.
Community Group
church 3. They can help a congregation become more heterogeneous in a heterogeneous city by
providing multiple options of relational associations, depending on their interests and
background.
4. The church's growth is not limited by the size of its building. The thing that will
prevent the church from growing is the number of Community Group Leaders not the
number of seats available in the sanctuary.
5. They make it possible for the church to operate with fewer pastoral staff in urban areas
where staff support is expensive.
Worksheet: Starting Small Community Groups

1. Start a Community Group instead of a “core” group.
• Model the vision for group life
• Include future leaders
• As group grows divide into 2 or 3 groups
• While still involved in leadership of group, appoint first coordinator
2. Start CG before first worship service.
3.Start CG’s as the first and central ministry of the new church.

7 . 6 C H U R C H -L I F E B R I D G E S
50-100 is where the church personality starts to gel and it’s important to spend a lot of
time on community formation at this point. This isn’t referring primarily to just small
groups; rather, it’s a reference to the intangible connections between people, where they
really start saying our church, not your church. When they’re coming on Sundays, it’s
for the entire worship service and for friends, not so much just to hear the pastor
anymore. This is the time to have lots of social events and church retreats. Thus, from 0-
50, social activities are for the purpose of gathering; from 50-100 they’re more for the
purpose of building community.78
Definition: Hospitality, seminars, retreats, etc., are designed to enable new people to
develop relationships and bridge into a small group and to enable believers to relate to
one another as family.
During the first two to five years of a church plant, the ministry team must focus its
Why Church-Life resources on connecting people to Christ. While some effort will be placed on “building”
Ministries? and “releasing” leaders, this will be done only to the extent they enhance connecting.
This focus on the outsider is done through three primary ministries: evangelistic worship,
community group-based ministries and church life ministries.
Church life has as its goal the connecting of newcomers to the church family through a
process of involving people in interesting, varied and non-threatening activities.
Depending on the context and the demographics of the church family (Redeemer has
80% singles), church life activities are designed to attract persons to a variety of interests.
Types of Church Life Activities focus primarily on two groups: youth /young adults and families with young
Activities children. Here’s a sample of possibilities:
Youth/Young Adults
• Week-end get-away (skiing, biking, canoeing,etc.)
• Concerts, music events
• Forums on specific issues
• Retreats
• Seminars
• Special events
Families with children

• Excellent nursery care to allow parents to participate in church activities
• Children’s ministries
• Hospitality
• Church suppers
These and many other activities appropriate to the context can serve to draw people
together, provide wholesome fun and satisfy the need for companionship. In addition
doors to hearts are opened and the seeds of the Gospel are planted.
Church life ministry helps create the atmosphere of an inviting, warm group. This, of
Tentative Structure course, takes a lot of work. In order to be effective at drawing and keeping people, four
ministry teams are essential during the connecting stage: worship team, community
group team, church life team and coordination team. (Mercy ministry is very important
at the start of a church as well and can be led by volunteers.) At this stage in the church
plant most teams will be lay led. Because of the work involved, your goal should be to
78
Jeff Bailey and Steve Nicholson, Coaching Church Planters, Vineyard Churches, 1999, p. 134.
gradually move to staff-led teams. So start informally, then move to the more formal
structure and finally to staff led. The following diagram provides a practical ministry
guide.79
In order to connect people to Christ, to one another and the church family, it is important
Focus on Connecting to have a tentative ministry map with volunteers assigned to key areas of responsibility.
This plan should be developed prior to the first worship service. The organizational plan
would include the following:
Coordination would include Sunday ministries, administration, finance and

Coordination communication. Through these ministries you will support the overall work of the
Ministries: church by matching resources (people, skills, finances) with the best place for service.
Director:
Sunday Ministry Teams:
Communion ministry
Welcome/information center
Tape ministry
Usher ministry
79
Developed by Richard P. Kaufmann. Explanatory notes are from Harbor Presbyterian Church, San Diego,
CA.
Book ministry
Set-up ministry
Sound ministry and overhead/power point projector
Administration
General administrative tasks
General clerical
Administrative assistance
Personnel
Record keeping
Facilities
Financial Development
Stewardship
Fundraising
Internal accounting & reporting
Communication
Bulletin, church mailings, media
Prayer Ministries
In small group meetings, staff/volunteer meetings and special prayer meetings, you will
undergird all of your strategies and ministries with prayer. Your mercy ministries should
include a prayer team available to minister to people after the service and to pray for
prayer requests submitted with comment cards.
Your worship services will be designed to glorify God, build up those who believe and to
Evangelistic Worship challenge and help those who doubt or seek.
Director:
Site Music Coordinator:
Paid musicians:
Worship services
Open Forums and Q&As
Marketplace ministry—creative professionals.
Community Groups The backbone of the church will be a network of small groups and ministry teams, in
which face-to-face friendships and caring develops.
Director:
Community Group Leaders:
Apprentice Leaders
Leadership development path: Member of community group --> Apprentice leadership

development --> Interview --> Turbo group --> Group leader --> Ongoing training and
support (by Community Group Coordinators).
Nursery and children’s ministries will be provided to allow parents to participate in the
Church Family Life various ministries of the church. Hospitality, seminars, retreats, special events, etc., will
Ministries be designed to enable new people to develop relationships and come into a small group
and to enable believers to relate to one another as family.
Director:
Children and Youth
Young adults
Hospitality
Church-wide special events

WORKSHEET: Evaluating “Connecting” Strategies
Use the following questions to evaluate your personal effectiveness and your church’s
effectiveness in connecting people to one another and to Christ.
1. How do I build relationships with non-believers? What would make me more

effective?
2. List the family life activities in your church plant since you started.
3. Which activity has been the most effective event or program in bringing people
together and forming a community?
4. Why?
5. Which programs need to be improved? Which ones are missing?
6. In reviewing your Ministry Map what action steps need to be taken?
By whom?
By when?

C h a p t e r 8 . B u il d i n g C h ri s t i a n s i n t o S e r v a n t L e a d e r s (s t a g e 2)
Two key ministries are at the heart of building servant leaders: Caring ministries and
Leadership development. Caring ministries provide a nurturing context for spiritual
growth. They also provide opportunities for existing and emerging leaders to reach out in
practical ways to people in need. The building of Christians into Servant Leaders is
never done in a vacuum—much less in a classroom. Always it’s the combination of
spiritual ministry (doing), spiritual maturity (becoming), and instruction (knowing).
If we read how Jesus taught his disciples, we see that he did not educate his disciples in a
classroom. A classroom relationship is one in which the students and teachers contact
one another on the intellectual point only. They do not live together, eat together, and
contact one another socially, emotionally and spiritually as well. Jesus did not set up a
classroom relationship between himself and his students nor between his students with
one another. Rather he created communities of learning, where there was plenty of time
to work out truth in discussion, dialogue and in application. Therefore, the crucial
(though not exclusive) venue for discipleship is in communities, not classes. That is,
fellowship groups and friendships, not academic settings alone.
We begin, first, outlining a plan for building Servant-leaders.
8.1 T H E B E N E F I T S O F A D I S C I P L E-M A K I N G P L A N 8 0
Like most seminary graduates, I entered the pastoral ministry without a master plan for
Dick Kaufmann’s ministry. Although I had the beginning of a Statement of Purpose, a Philosophy of
pilgrimage Ministry, a preaching schedule, and a list of ministries and programs that I wanted to
establish in the life of the church, nevertheless, I lacked a comprehensive, integrated
strategy for reaching unbelievers, bringing them to faith in Christ, incorporating them
into the life of the church, caring for them, equipping them for service and facilitating
their ministry.
Instead of gradually implementing a master plan for making disciples, I was trying new
ministries and programs based on the most recent new idea about which I had become
excited from a seminar, book or periodical. Generally, this was in those areas of my own
gifts and interests rather than the most strategic needs and opportunities of the church.
Often decisions were being made on the basis of which squeaky wheel was making the
most noise, rather than what would make us more faithful and effective in fulfilling the
purpose for which the Lord had called us. In short, I was working hard but not smart.
The result? A number of false starts --ministries we tried and, subsequently, discontinued.
There were gaps in the ministry, essential areas that were being overlooked. Extraneous
programs ones that did not fit our purpose. Poor stewardship of resources --investing
people, time and money in good things but not the best things at the right time.
Several years ago, through a process of studying Scripture in our community and our
congregation, we developed and have continued to revise the following Disciple-making
Plan. (See diagram in following page).
80
Richard P. Kaufmann, The Benefits of a Disciple-Making Plan, Harbor Presbyterian Church, San Diego, CA.
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This plan for ministry has become a vital part of the life and ministry of our church. Here
Benefits of a are some of the benefits of developing a Disciple-making Plan:
Disciple-Making
Plan
First, it clarifies vision. It is essential that we answer three questions in order to clarify
1. Clarifies Vision our vision:
1. Why are we here? That's the Purpose Question. The answer generally takes the
form of a Statement of Purpose.
2. What are we to do? That's the Strategy Question. And the answer is, The Disciple -
Making Plan.
3. How are we to do it? That's the Style Question. And the answer is, The Philosophy
of Ministry.
The Disciple-making Plan clarifies vision by making the Purpose Statement concrete.
Often churches make the mistake of spending great amounts of time to produce a general,
vague purpose statement that gets stuck in a drawer and forgotten. The Disciple-making
Plan is where the rubber of vision meets the road of practical ministry.
We started with one central aspect of our purpose statement. The purpose of making
disciples. Making disciples involves: first, reaching them for Christ and second, teaching
them in Christ. As we studied the Disciple-making Plan of Jesus, we found that there
were three phases. The first phase was Come And See (John 1:39). The second phase was
Come And Follow Me (Mark 1:17; Mark 2:14). The third phase was Come and Be With
Me (Mark 3:14).
We organized our people flow and our resulting Disciple-making Plan in relationship to
the Great Commission and Jesus' three-phase strategy for making disciples. This
approach enabled us to clarify our vision by making our purpose statement more
concrete.
Furthermore, the Disciple-making Plan clarifies vis ion by providing a framework for
developing the Philosophy of Ministry statement. For each step in our Disciple-making
Plan we needed to clarify how we were going to do what we were supposed to do. For
each step we asked key questions, e.g., Who was God calling us and equipping us to
reach? How are we going to reach them? Will it be a structured program or more
spontaneous? Will it be a front door a side door strategy?
All sorts of questions arise regarding our Worship--the order of service, the liturgy, noise
level, congregational response, participation, punctuality, spontaneity, interpersonal
relationships, Children's Church, etc.
Regarding helping people to stay, one essential element is Pastoral Care. How will we
carry out Pastoral Care? What will be the primary means: Small groups; Sunday School
classes; Elder visitation? What will be the secondary means?
What will be our requirements for membership? This is where we call people to
commitment. What are our expectations of members? What are the member's
expectations of us? How will we communicate them?
What sort of groups will we have: Home Bible studies; special interests groups; athletic
teams; women's fellowships; men's groups; Sunday School classes? How will we
assimilate people into small groups? How will we train and develop leadership for those
groups?

What types of ministries will we emphasize? How will we keep a proper balance between
Type 1 and Type 2 ministries? (Type 1 being those committed to building up the body
and Type 2, those reaching out to those outside the body?)
How will we develop leaders? How will we prepare them to lead? Will there be a formal
Leadership Development Program or will it be done informally?
What type of missions involvement will we have? What will our giv ing guidelines be?
Will we be a sending church? Will we be a church-planting church? How will we help
our people get involved in missions?
What will our prayer strategy be? How will we undergird all the ministry with prayer?
This is just a sampling of the questions that need to be asked in order to clarify our
Philosophy of Ministry. The Disciple-making Plan helps in this process to clarify vision
by providing a framework for asking these questions.
The second benefit of the Disciple -making Plan is that it highlights non-negotiables. As a
2. Highlights Non- church grows and matures, often there is a drift, a losing sight of the essentials, a losing
Negotiables sight of those basics that God had blessed in the past. A Disciple-making Plan helps us to
highlight those essentials, those non-negotiables.
For example, under the step of helping people to come, there are many things that a
church might do: Special events; tele-outreach; advertising; mass mailing; Vacation Bible
School; or door-to-door work. As we studied Scripture we found that, although all these
things may be appropriate, the primary way that God invites people to come and hear
about Christ is through Friendship Evangelism, through relationships with those in our
spheres of influence.
So, having identified that as a non-negotiable, we have committed ourselves to doing

Friendship Evangelism with excellence. We have made a long term commitment. We
may change how we do it, how we equip people, how we facilitate it, what means we use,
but we are committed for the long term to doing Friendship Evangelism, with excellence.
It also means that it is something that we as leaders must model. We can't simply
establish a program and delegate the responsibility. The Elders and Deacons must model
the non-negotiables and provide the leadership in these ministry areas.
So, the Disciple-making Plan helps us to highlight these non-negotiables as we study

Scripture to see what are the essentials for each one of the steps of the Disciple -making
Plan.
The third benefit that we have derived from a Disciple-making Plan is that it identifies
3. Identifies Key key transitions. In the past, we had various programs and ministries, but it was vague as
Transitions to how people progressed from one ministry to another. The Disciple-making Plan helps
us to identify key transitions; and, therefore, we are able to evaluate when people are
ready to make that transition and then to provide means to help them do that.
For example, in our Disciple-making Plan the transition from Come and See to Come
And Follow Me, which is the commit step, is a key transition. During that transition, we
want to make sure that the individual is a believer and so we use our Evangelism
Explosion teams to present the Gospel and to verify that they do have a relationship with
the Lord Jesus. If they are new believers, we follow-up with new believer discipleship.
All of this leads to inviting the individual into our Discovery Group, which is a new
member's class in a small group format. Having completed the Discovery Group, they
have a Membership Interview with an Elder and then are received into membership. That
commit step brings about a significant change. Prior to that step of commitment, during

the Come And See phase we allow people many options and many benefits of attending
church but we have very low expectations of them. When they commit themselves to the
life of the church, they give up their options and benefits and choose to be a servant. In
addition to our expectations of them attending Sunday Worship and giving to the church,
we expect them to attend a growth group, to use their spiritual gifts in a ministry and to
participate in our School Of Discipleship, which is a three year Sunday School
curriculum.
The Disciple-making Plan enables us to identify that as a key transition and to interact,
discuss and determine at what point we will invite people to become a part of the
Discovery Group with a view toward membership. It also enables us to clarify what we
will communicate to them in Discovery Group regarding expectations of membership.
Another key transition in our Disciple-making Plan is from the Come And Follow Me
stage to the Come And Be With Me stage. This is the stage of inviting people into
leadership development. Having observed men and women being faithful in ministry,
they are then invited to participate in a Leadership Development Program. Again, the
Disciple-making Plan helps us to identify this key transition - to evaluate what factors are
necessary before people make that transition and then to establish means to help them
make that transition.
Another key transition is between the first visit and the second visit, the step of coming
back. We have found that many people will visit our church once because it's a
Presbyterian church or because they've seen our advertising or because they've driven by.
They have no idea, at that point, whether or not they will like our style of worship, the
preaching, the congregation. When they come back a second time, they are indicating to
us that their first visit was a positive experience and now they are asking us to begin the
process of welcoming them and assimilating them into our church. As a result, we gear
our assimilation strategy, our welcoming steps, to follow up with people who have made
a second visit.
So, the Disciple-making Plan helps us to identify key transitions, to determine when
people are ready to make the transition and then to provide the proper mechanism to help
them make that transition and to move further along in the Disciple-making process.
The fourth benefit that we have derived from using the Disciple-making Plan is that it
4. Provides a provides a decision-making framework for evaluation, goal setting and planning. Without
Decision-Making such a framework, our tendency is to implement plans that flow out of our own area of
framework specialty, gifts or interests or to implement plans that flow out of the demands of people
who are able to speak the loudest to their own personal agendas.
Several years ago, we had reached a plateau in our church's growth. Because of my own
areas of interests and gifts, I focused on strategies to get more people to come and come
back, but after developing a Disciple -making Plan and evaluating the church in light of
that plan, we found that our weak area was not in the area of come and come back but in
the area of stay. Our target percentage for the area of stay was to have 50% of those who
come back to stay and become a part of our congregation. At the time that we had
plateaued that percentage was below 25%. At that point we determined that the most
effective place to invest additional time, energy and money was in the area of stay
ministries. And so we called one of our Ruling Elders to be on our staff full time and to
devote his time primarily to developing and implementing ministries that would
strengthen this area of weakness. As a result, within a period of two years the percentage
of those that stay now exceeds our 50% target percentage. By providing us with a
decision ma king framework for evaluation, goal setting and planning, the Disciple -
making Plan has improved our allocation of resources. It enables us to focus our
resources, both people and financial, on those areas that will bring about the greatest
improvement in our ministry.

The Disciple-making Plan does not make disciples, only God can make disciples through
the reaching and teaching of people through the Word of God and the work of His Holy
Spirit. However, the Disciple-making Plan can help us be more faithful and effective in
carrying out our commitment to the Great Commission as we trust our Lord to build his
Church.
WORKSHEET: My Equipping Skills
Evaluation: Rate your leadership development skills using the following scale:
1 – Serious Concern
2 – Needs Improvement
3 - Good
4 – Very Good
5 - Excellent
1. Awakening motivation in leaders 1 2 3 4 5
2. Recruiting leaders 1 2 3 4 5
3. Training leaders 1 2 3 4 5
4. Empowering leaders (delegating) 1 2 3 4 5
5. Mentoring and resourcing leaders 1 2 3 4 5
Action:
1. Have you elaborated a leadership development plan? YES___ NO___
2. What strategies would you use to cultivate new leaders?
3. How will you handle leadership development as the church grows?
4. In order to develop leaders, what specific things must you model as a pastor?

8.2 E X P L O R I N G L E A R N I N G D Y N A M I C S
Dick Kaufmann says that church planters move too soon to organizational leadership
development. But they are too slow in systemic leadership development What does he
mean? Kaufmann identifies two types of leadership aquisition: topical and systemic.
Topical training is the approach of hiring qualified staff and giving only superficial
instruction about the job. Systemic training is the process of growing leaders from within
and thereby affecting the whole body. Topical approaches are quick fixes. Systemic
approaches take time but create loyalty, commitment and deep ownership of the church’s
values. Commitment to systemic training requires the long view of development
expressed in the previous chapter. It also is based on a Biblical educational philosophy
that promotes real growth. The following elements, summarized by Tom Hawkes,81 are
key:
A person becomes a valuable lay leader when he or she is highly developed in three
areas, each a successively harder layer of development:
Level One – Knowing; Level Two--Doing; Level Three--Being
1. Multi-level Hawkes clarifies that education occurs on at least three levels in the life of the learner: a)
Cognitive (thinking, knowledge, belief); b) Conative (conduct: doing, volition, skills);
and c) Character (being, values, attitude). These correlate roughly to the classic cognitive,
affective and psycho-motor categories—except that mechanical skills are basically a non-
factor for leadership in church ministries. Additionally, we broaden the affective area
with the more biblical categorization of character which deals with the heart.
It is relatively easy to give knowledge, more difficult to affect behavior and most difficult
to transform character. For example, it is relatively simple to teach someone how to
share the gospel, more difficult to get them to go do this, and most difficult to help them
become people who want and will share the gospel on their own. The three areas relate
to one another in terms of relative difficulty of change as represented in this diagram:
Being
(character)
More Interaction
Doing
(actions)
Thinking
(knowledge)
Increasing Complexity of Educational Growth

2. Developmental Real education, Tom emphasizes, means growth in the life of the learner. Generally it is
Approach fruitless to stand before a group of people and deliver bucket-loads of theory far beyond
their ability or motivation to apply. Real education must deal with a person’s motivation,
values, character and skills as well as his/her knowledge base. Most importantly, the
education must be targeted to the level of the learner. The learner must be taught how to
take the next step in his/her competency level before he/she can take a more advanced
step. This education by ‘next steps’ is a developmental approach to training that
recognizes that, in relation to any educational objective, there is a natural progress from
one level to another of mastery.
81
Tom Hawkes is founder and pastor of Uptown Christ Covenant Church in Charlotte, NC. Formerly he was
training director for Leighton Ford Ministries. He expands these concepts in Designing an Effective Leader
Development Program, LFM, 1996, p 9.
In designing a training model we emphasize many of the program components based on
3. Ministry-based assumptions taken from the adult education movement known as Andragogy (adult
educational values education). Hawkes summarizes these as follows:
• Learning is a change in understanding, attitudes and skills not primarily the

accumulation of knowledge. Adults learn continuously and seek out information and
resources to help them grow.
• Learning takes place in ministry and is not primarily preparation for ministry. Adults
attach more meaning to learning from direct experiences than from more passive
methods.
• In classroom instruction, instructors try to motivate students to learn apart from

readiness. In ministry-based learning, adults are primarily motivated to learn from real-
world situations and real-life problems. Methods help define from a biblical framework
what these problems are and how to meet them.
• In ministry-based training, the facilitator emphasizes learning in the teaching/learning

couplet. In classroom approach the emphasis is on teaching and the acquisition of
knowledge. Adults learn easily from peers who are also just learning or have just learned
the same competencies. Therefore cluster learning or community learning is emphasized.
• Emphasis is placed on experiential learning. Adults have a reservoir of experiences that

must be considered and built upon.
• Adults learn what they are ready, in a developmental sense, to learn next. Modules
must be sequenced on this basis.
• Adults are basically self-directed in learning. They are active in the learning process
including what, how, when, where they learn.
The objective in leadership training responds to the learners’ needs, producing growth in
4. Competency-based knowledge, maturity in character and competence in ministry skills. Learners
learning progressively grow in relationship to God as they explore the tensions between their
experience, the Bible’s teaching and their individual response in obedience.
A way to encourage this exploration is to apply the elements of competency-based

learning. As a curricular model for the transformation process, competency-based
learning seeks to develop competencies in persons at different stages of their maturation
journey. Competencies encompass the development of the whole person: affect,
understanding, character and skill.
For example, if the area of learning is finances, the competencies might be defined as: to
know how to balance a checkbook (thinking), to not spend more than they make (doing),
and to desire to report all their taxes (character).
In designing the curriculum, the educator asks: What do I want to cultivate? (lists a
series of competencies) What are the needs of the learner? (uses a needs assessment
instrument) How do I cultivate change? (utilizes four components: knowledge,
experience, dynamic reflection and character formation).

WORKSHEET: How God Develops Leaders
Read the following comments on ways God uses to develop leaders.82
1. God– Originated: God raises leaders, we do not; therefore, we search for

leaders with potential, not potential leaders.
2. Character-Focused: The key to a leader’s effectiveness is spiritual/character

formation more than skills; godliness more than giftedness.
3. Individualized: God uses a highly personalized leader development process

that takes time.
4. Community: God develops leaders in community.
5. Suffering: God uses experiences, especially trials and suffering, to develop

leaders.
6. Mentors: God uses older mentors to develop leaders.
7. Peers: God uses colleagues to develop leaders.
8. In-Service: God develops leaders while they are leading.
Select two or more ways in which you have seen God develop you.
1.
2.
3.
Discuss methods you can use in developing leaders that correlate with God’s activity.
82
These eight ways God develops leaders are expanded in Tom Hawkes, Designing an Effective Leader
Development Program, Leighton For Ministries, 1996, p. 5
8.3 S C H O O L O F D I S C I P L E S H I P : S . O . D.
Adult Christian education is both a great need in developing a healthy church as well as a
constant challenge. Often in rented facilities the space “crunch” makes it difficult to
establish adequate locations for classes. Furthermore, the question of when to offer
classes, before worship or after worship, is always difficult to answer. (Most young
churches opt for classes after worship to accommodate newcomers or on Sunday
evenings.) What to call the training is also significant. Most have opted to avoid the
name “Sunday School” and use the term School of ______. Redeemer calls its adult
education program, “The School of Christian Community.”
To illustrate how Redeemer has approached this task, we briefly describe the purpose of
the School and the curriculum for 2000-2001.
Purpose of S.C.C. Redeemer’s School of Christian Community is designed to explore the essentials of the
Christian faith. The aim is for each member and regular attender to build up his or her
relationship with God and to be equipped for ministry to other Christians and to the
world.
Attending classes puts into context what hearer’s learn from the pulpit and from Scripture
and will lay a foundation in various areas of life. Some classes demonstrate the vision
and work of Redeemer’s ministries. Students learn how each ministry area is an integral
part of Redeemer’s overall vision and strategy for life in community.
Curriculum The goal in structuring the curriculum is to focus on the needs of newcomers and move
them toward a decision for Christ (if not converted) and subsequent growth. Richard
Kaufmann follows a similar philosophy in his Disciple -Making Plan, e.g. evangelism
explosion visit ! New Believer Discipleship ! New Believers’ Class (membership) !
Membership Interview ! Growth Group ! School of Discipleship.
Basic Courses Q and A. In Redeemer’s schema the first contact the newcomer has in addition to the
worship service is the Questions and Answers session. This informal forum is conducted
by Tim or Kathy Keller immediately following the worship. Here is how they explain Q
and A.
“Do you sometimes leave the worship service with questions about what you have just
experienced or heard? Immediately following each service you have the opportunity to
ask your questions. This is an informative and engaging discussion where questions on
any spiritual issue are welcomed.”
Newcomers attend Q & A as long as they want to. Normally this is for several weeks but
some remain for an entire year. What Q & A does is allow the seed of t he Word to
germinate and grow. When newcomers have gained trust and are comfortable with where
they are in their spiritual journey, they move on to other courses in the Basics.
The Credibility of Christianity. This class explores the intellectual foundations of (and
objections to) the Christian faith compared to opposing worldviews. It provides a forum
for comparing what a person believes with what Jesus believed and what Christianity
teaches. Each session is self-contained. Outspoken skeptics are encouraged to attend.
1. Christianity and Reality: “How can anyone know what is true?”
2. Christianity and Truth: “Why would God express Himself in some book? How
primitive!”
3. Christianity and Science: “Science is cold, hard facts while religion is just a
matter of opinion.”
4. Christianity and Evil: “If there’s a God, why is there so much suffering in the
world?”
5. Christianity and History: “It was so long ago. Maybe it’s all legend.”

6. Christianity and Self: “Why should I join a religion that tells me to deny
myself? Sounds stupid.”
7. Christianity and you: “How can a relationship with a 2000 year old dead man
give me life?”
Introduction to Redeemer. This course is for people who are thinking of becoming
members of Redeemer or who want to know what is unique about the church. For
persons considering joining the church, these seven sessions are a prerequisite to formally
establishing membership.
1. The Redeemer Vision: Purpose, strategies for ministr, and goals for the future.
2. Membership at Redeemer: Requirements and benefits of membership.
3. Key Doctrinal Issues: Basic Presbyterian beliefs about God, Salvation, the
Bible and the Sacraments.
4. Christian Lifestyle and Stewardship: Ethics in an urban environment.
5. Fellowship Groups at Redeemer: Opportunities for spiritual growth.
6. Ministry Involvement at Redeemer: Ministry opportunities for service and
worship.
7. Reconciliation: Living the gospel of peace in your relationships, church
government, the PCA denomination.
Electives The electives are offered in five cycles of seven weeks each. For example, the cycles in
the year 2000-2001 were as follows: Cycle I – Sept. 10- Oct. 22; Cycle II – Nov. 5- Dec.
17; Cycle III –Jan. 07- Feb. 4; Cycle IV – March – April; Cycle V – May- June. Short
cycles allow for flexibility in the curriculum and “just-in-time” training for individuals
with specific needs.
Electives are grouped under nine categories. Five or six courses are chosen from these
categories for each cycle.
Church Life
• Raising Children in the Gospel
• Sanctification of Marriage I & II
• Marriage: Tales from the Front Lines
• Officer Training I and II (by invitation only)
Counseling
• Instruments of Change I & II
• Peacemaking
• Sanctification of the heart
Fellowship Groups
" Skills for Loving One Another
" Skills for Growing Chris tian Community
" Spirituality for Guarding Christian Community
" Values for Guiding Christian Community
Fundamentals of the Christian Faith
" Introduction to the Christian Bible
" Church History I: Apostles through the Reformation

Global Missions
" Missions for the Non-Missionary
" Change Agents and Ambassadors
Hope for New York – Redeeming the World
Life Application
" Community Building in Urban Setting
" Peter, the Holy Human
" Freedom from Financial Bondage
" Spiritual Balance in a Spinning World
Worship
" Worship and the Meaning of Life
" Worship Arts: Ending Worship Wars
WORKSHEET: Adult Education Evaluation

Using the following scale, indicate your effectiveness level for designing and
implementing an adult education program in your church.
1 = serious concern
2 = Needs improvement
3 = Good
4 = Very Good
5 = Excellent
DESIGNING:
1. Developing a progressive curriculum from inquirer to mature
Christian 1 2 3 4 5
2. Spotting, assessing and involving potential teachers 1 2 3 4 5
3. Evaluating needed changes 1 2 3 4 5
IMPLEMENTING:
4.Training teachers 1 2 3 4 5
5. Providing resources 1 2 3 4 5
6. Providing individual guidance and personal care 1 2 3 4 5
7. Celebrating and affirming teaching staff 1 2 3 4 5

8.4 I D E N T I F Y I N G A N D T R A I N I N G C O M M U N I T Y G R O U P L E A D E R S 8 3
Leadership is the crucial resource in the church for it to grow both in maturity and
outreach. Therefore, the most important role behind the Group Leader is the
Assistant/Apprentice. As a Group Leader, one of your major responsibilities is to train,
develop and deploy leaders. Therefore, we ask that every leader be committed to
replacing himself/herself by recruiting one or two leaders-in -training. Yo u are
encouraged to do this even as you begin your group. And once you have begun your
group you are to be constantly on the lookout for potential leaders.
Jesus said, "The harvest is plentiful but the workers are few. Ask the Lord of the harvest,
therefore to send out workers into his harvest field" (Matt.9:37). We need to be asking
God to raise up new leaders. We should not expect them to just appear without our
praying. Especially when he has explicitly commanded us to do so.
Four clear stages are marked out before a person becomes a leader. A potential leader can
THE APPRENTICE move through those stages anywhere from six months to two years, depending on their
PROCESS spiritual growth. You simply help them move from one step to the next, giving them
SUMMARIZED resources and evaluating their progress.
1. Each stage has identifying traits, things you should look for in a developing
leader. For example, in the first stage, the "Identify Stage,” you look for newer
Christians who display a passion for God and compassion for people, a teachable
spirit and a regular attendance pattern, Pretty simple. At least two people in every
group ought to fit that description.
2. Each stage has a gradual increase in responsibilities. In stage two, the apprentice
leads the worship or the sharing/ prayer time. At stage three, they lead the study with
you present. Finally, they lead the study without you by the time they reach stage
four. Along the way, you're able to give feedback and encouragement.
3. Each stage also has training objectives and suggested resources . For example, in
stage three, the "Intern" stage, you can cover basic Bible reading skills, basic
interpersonal skills and a vision for small group community. The resources come
from existing in-house teaching: sections from the Manual or Bible study curriculum,
School of Discipleship classes, training seminars. If you prefer, you could discuss a
recommended book with the Intern. You may gather these materials into an Apprentice
Training Packet to make it even easier.
4. Each stage can take anywhere from one to six months, at a self-guided pace. I
hope that we will see this as an opportunity to pick someone in our group to spend a
little extra effort on in order to help them grow into servant-leaders. This is basically
a guided mentoring or discipleship program. Along the way, some people that you
mentor may encounter blocks to leadership. They may experience instability in their
life, or they may simply become too busy. Still, your extra time with them is worth
the effort to help produce a more effective disciple.
1 .Identify Stage. At this stage, the potential apprentice does not need to know what
THE APPRENTICE great plans you hope for them. That might frighten some needlessly! You are simply
STAGES attaching yourself to someone for additional mentoring.
EXPLAINED
Look for: someone with a passion for God, a hunger to know Him more. They should
also have a compassion for people and a desire to help others know more of God's
grace. Even though they may be a new Christian, and a relatively new regular
83
Adapted from Redeemer’s Fellowship Group Leader's Handbook, 2.3

attender at Redeemer, they ought to exhibit signs of growth and teachableness.
Train them in: basic gospel truth through the Bible Study materials (make sure they
really are a Christian). Also, encourage basic spiritual disciplines of personal bible
study, worship, community and accountability, service. Point your group members to
particular School of Discipleship classes that would help them. Perhaps use some of
the books recommended.
2. Mentor Stage. At this stage, they begin to lead small portions of the group. This is
still an informal stage.
Look for: someone able to lead the sharing/prayer time or the worship time. Are they
capable of this small leadership? Also, are they faithful to the group? People who
have led groups in other churches may jump to this stage.
Train them in: sections of the Manual discussing their experience leading parts of the
group. Also, help them to live out the gospel and joyful repentance more fully in their
lives. The second year track of School of Discipleship gives some more basics of the
Christian life.
3. Intern Stage. Now, the apprenticeship is a little more formal.
Look for: someone who, having gone through stages one and two, exhibits gospel
confidence in their leadership. They could lead the study with you present and are
beginning to have a desire to lead.
Train them in: sections of the Manual relating to their leadership and basic Bible
reading skills. Also, help them with some simple interpersonal skills that leaders need
to develop. At this point, cast a vision for small group community life in the church
that builds on their desires to lead. You may want to send them to a Group Leaders
Training Seminar to help them see the big picture.
4. Apprentice Stage. Announce to your group that this person is your apprentice and
may be launching a new group in the future. How does your group react?
Look for: someone that has the respect of the group and you feel confident in letting
them run the study portion occasionally without you present. They should be able to
articulate the gospel clearly from their own experience with Christ's grace and have a
genuine concern for other people's spiritual welfare.
Train them in: sections of the manual related to their leadership and eventually use
the same questions the Coordinator uses when they visit your group. Help them to see
the different aspects of group leadership. Bring them to MCM with you so they can
meet your Coordinator.
5. Interview, Approve and Launch!
1. Teach. Use the written materials in the Apprentice Training Packet or other sources
BASIC as a guide. Pick a particular topic and give the materials to the apprentice. Discuss
METHODOLOGY: these the next time you meet. Focus on how the apprentice would apply what they
THE LEARNING learned in a new group. Encourage your apprentice to attend certain SOD classes.
PROCESS Eventually, bring your apprentice to the MCM and huddles.
2. Demonstrate. Pick a difficult situation, such as helping a troubled person and walk
through how you would handle it. Pay attention to the kinds of situations that come
from your experience rather than a textbook approach. Explore options and decide
what different results could be expected.

3. Observe. After you have taught them, allow the apprentice to take on more
responsibilities in the group. Watch them carefully.
4. Evaluate . Evaluate the apprentice using the same forms that the Coordinator
evaluates you with. Use the evaluation as a means to point out successes as well as
areas to train. If your apprentice attends a Turbo Group, they'll get more feedback.
5. Encourage. Tell your apprentice often about whatever successes you see. Discern
his or her gifts and support them. Building on strengths is as helpful as correcting
weaknesses. By stage four, introduce your apprentice to other leaders at Redeemer.
Mentor and counsel them through personal issues.
This training is done on the job. It is best to be around to observe the person at various
tasks of leading the group so that you can offer encouragement and constructive criticism.
However, if you find that you are unable to attend a group session, this provides a great
opportunity for pushing a reluctant apprentice "out of the nest."
See sections 4.5 and 4.6 in the Manual for more details on mentoring and discipling
people one-on-one. In brief:
Mentoring an apprentice is a particularly "androgogic" (vs. "pedagogic") method of

education. It is based on principles of adult education. First, adults learn best through self
direction. The apprentice participates in the design of developmental tasks, while the
leader focuses his/her resources on them. Second, adults learn best when the imparted
material accomplishes tasks and solves real-life problems. The leader helps the
apprentice identify problems caused by the lack of mastery of the material to be taught.
Third the leader teaches in response to the needs and problems the learner is aware of.
A mentor leader gives an apprentice three things: 1. New enriched perspective 2.

Accountability 3. Encouragement/motivation to move ahead.
A good leader/apprentice relationship requires:

1. Attraction. The apprentice sees the leaders as having wisdom; the leader appreciates
the apprentice's attitude and potential.
2. Accountability. Mutual responsibility for each other is worked out so expectations
are clear.
1. Member in a Healthy Fellowship Group. Potential group leaders benefit the most
THE PATHWAY To from extended participation in a healthy group.
LEADERSHIP
2. Apprenticeship. A person is identified by the leader as an apprentice and begins to
learn by means of on-the-job training and personal counsel by the group leader. (See
the four stages above: Identify, Mentor, Intern, Apprentice). These stages last from
six months to two years. By the time the apprentice is leading the study portion of
the group, they can be announced to the group.
3. Group Leader Training Seminar. This seminar is held 3 times a year on a Saturday
from 9:00a.m. to 1:00p.m. It covers the following material:
# The Nature of Christian Community and The Need for Fellowship Groups
# The Structure and Distinctives of Redeemer's Fellowship Groups
# The Character Qualities and Job Description of Fellowship Group Leaders
# Sample Fellowship Group and Evaluation
# Basic Fellowship Group Dynamics
# How to get a Fellowship Group Started

4.Turbo-Group. A six-week intensive training group led by a Coordinator or Director.
Meetings are one and a half hours long. Participants get to see a group modeled get
hands-on opportunities to lead each element of a Fellowship Group and then get
feedback from their fellow students and further instruction.
5. Ministry Community Meeting. Once a person has officially taken on the role of
Apprentice they may attend the first hour of MCM. If both the Group Leader and
Coordinator are in agreement, the apprentice may participate in the huddle.
6. Interview. Before a person can begin leading a group they ought to be interviewed
using the Fellowship Group Leader Qualifications form (Section 2.6) by one or more
of the following: their Fellowship Group Leader, a Coordinator or a Director.
7. School of Discipleship. Though completing the 3-year core curriculum of the School
of Discipleship is not a prerequisite for becoming a group leader, all leaders are
strongly encouraged to pursue it.
Fellowship Group STEP GOAL METHOD MATERIAL

Training Process
1. New believers Grounded in Mentoring Mentor Guide
gospel basics,
Christian disciplines,
Bible
2. Group Participants Vision for Fellowship Self-study Group Participant

Groups, equipped to Leader reinforce- Guide
contribute to the group ment
and minister to others
3. Apprentices Equip 1-2 potential Mentoring Apprentice plan

leaders in gospel Training packet
articulation, vision
for community
4. New leaders Train in basics of Seminar Training seminar

group dynamics, Reference Manual
pastoral skills Modeling Turbo Group
5. Existing leaders Reinforce vision, Oversight/ MCM -1st -2nd hrs

refine skills, mentoring by Newsletter
encourage faith- coordinator Pastoral Care S.
fullness, deepen Seminars/ SOSL Seminars
pastoral care skills Classes
6. Coordinators Equip in pastoral Mentoring (by MCM –3ed hr.

counseling, Director) Pastoral Coun.
expertise in Seminars seminar
small group systems Case studies
7. Directors Train in theology, NYC Presby. Plan

pastoral counseling, (modified)
biblical interpretation Mentoring by
senior director; Internship

8.5 P R E P A R I N G T H E C H U R C H F O R M E R C Y M I N I S T R I E S
At the outset of this section, we stated that there are two key ministries pivotal to the
formation of a healthy church—mercy ministries and leadership development. We have
discussed leadership formation and now turn to the ministry context in which servant
leaders are made. We focus primarily on motivation for mercy ministry.
In his book, Ministries of Mercy, Tim Keller affirms that caring for needy people is the
job of every believer—not just the church deacons—as fundamental to Christian living as
evangelism, nurture and worship. But Keller doesn’t stop there. He shows how we can
carry out this vital ministry as individuals, families and churches. Every church planter
should thoroughly master and use this exceptional resource. The following excerpt is
taken from chapter 9, “Preparing the Church”. 84
“Let's think of the church as a garden (as does Paul in I Corinthians 3). How do we get
tomatoes from the garden? By rushing out on the first day of spring and throwing seeds
out onto the ground? No, we must prepare the garden carefully for the seeds. We may
fertilize the soil. We have to break up the ground and prepare the earth for the seeds. In
the same way, ministries of mercy will only spring up if the church is prepared for them.
We cannot emphasize this too much. Fertilize and dig up until the congregation is ready!”
"Grass-Roots" Motivation
FERTILIZING THE As soon as we exhort a lay Christian to work through the local church, we are
GARDEN immediately confronted with a round of objections. "My church hardly knows what the
ministry of mercy is! Do I have to convince the officers and leaders of my church about
their responsibilities before I can do anything here? Whenever I bring these matters up,
half the folks look at me like I'm a little 'liberal,’ and the other half complain that 'all this
would take too much money!' And besides, who am I to instruct my own pastor in such
things?"
There is no doubt that the ministry of mercy can be carried out on a costly, grand scale.
For instance, there is a black evangelical church in a poor, inner-city area of northern
Philadelphia that is currently building high-rise housing for the elderly, a Christian
medical center; and a whole shopping center to generate jobs and income for that region.
Obviously the leadership is spearheading this operation. The bill for the project is over
$20 million.
On the other hand, it is possible for churches to carry out significant ministries of mercy
without taxing the church budget for even one cent. In one church, five lay people began
to pray and study about ways to minister to prisoners. They began to visit prisoners
and write some of them weekly. Soon they made arrangements to bring prisoners
(accompanied by a prison guard) monthly to a Sunday morning worship service. After the
service forty to fifty church members provided a covered-dish supper for the inmates and
befriended them. When some of the men began to finish their prison terms and be
released, several member families agreed to help them find jobs and places to live.
The real key to mercy ministry is motivated lay volunteers. When a group of people
begins to learn how to minister to a particular need, and when they are willing to commit
significant time and emotion to the ministry, then you have all the resources you need.
It is a great mistake to believe that mercy ministry can be imposed from the top down on
a congregation by the leadership. It is most effective when it bubbles up out of the lives
of people who are burdened for ministry to a particular need. Officers cannot simply
begin to say, "All right! We are going to reach out to this neighborhood and to the needy!
The sign-up sheet is on the bulletin board." Mercy is a command of God, yet it cannot
simply be a response to a demand. It must arise out of hearts made generous and gracious
84
Timothy J. Keller, Ministries of Mercy, P & R Publishing, Phillipsburg, NJ, 1997, pp. 133-139. Used with
permission.
by an understanding and experience of God's mercy. It is the hearts of the congregation
that must be melted until they ask, "Where is my neighbor?"
Motivation for mercy ministry, then, must begin at the grass roots. Any layperson can
begin the process. The Bible says we are to "consider [ponder, plan] how to stir up one
another [each layperson speaking to others] to love and good works" (Heb. 10:24 RSV).
The major way to do this is by exposing the people to what the Word of God says about
Motivating the
the ministry of mercy.
Congregation
Of course, the main way to motivate and move a congregation is through the pulpit. If
you are a preacher, you must take the responsibility to preach the gospel of grace in such
a way that it motivates people to deeds of mercy to the poor. Ministries of Mercy,
chapters 1-3, isolates important themes and lines of argumentation that a preacher can
use. By no means will one or two super sermons do the job. Rather, the preacher must
preach mercy periodically, routinely.
If you are not a preacher, there are many other ways to spread biblical teaching on mercy
around the congregation. If you are an officer, and your church's worship format allows
it, you may ask to occasionally give brief addresses to the congregation on stewardship of
our gifts and substance.
Let Bible study groups look at the reasonable provisions in Israel for the lifting up of the
poor (Deut. 15:1-11). Explore the prophets' and Jesus' teaching that mercy toward the
poor is a necessary sign of true religion (Isa. 58:6-7; Amos 4:1-6; 5:21-24; Matt. 25:34ff.;
Luke 6:29-34; 14:13-14). Consider the ministry of mercy of the early church (Acts 2:44-
47; 4:32ff.; Rom. 15:1-28; 2 Cor. 8:13-14; Gal. 2:10; 6:9-10; James 1:27-2:16; 1 John
3:16-17).
Another important way to generate motivation for the ministry of mercy is through
classes, study groupsor just the informal circulation of books on the subject. The
importance of study groups cannot be overestimated. Countless plans and programs for
mercy ministry have arisen out of classes of people who learned these biblical principles
together. If your church has an elective system, there should be at least an annual class
exploring the ministry of compassion and caring.
The volume you are reading now is explicitly designed to be used as a basis for such
study. An excellent volume also designed for such study groups is Good Samaritan Faith
by Bernard Thompson (Regal). Other recommended books that can serve the same
purpose include Unleashing the Church and Unleashing Your Potential by Frank
Tillapaugh (Regal), The Second Greatest Commandment by William Fletcher (NavPress),
Evangelism: Doing Justice and Preaching Grace by Harvie Conn (Zondervan), and With
Justice for All by John Perkins (Regal).
Another way to “stir up” people to deeds of mercy is through direct observation of actual
churches which effectively minister through word and deed. These may be few and far
between in your vicinity! However, if you know of an evangelical church with a
particularly effective ministry of mercy, arrange a field trip. Take a group of people to
visit the site of the ministry and talk to the volunteers who work with it. If this is not
feasible, get someone from the church or ministry to come to your congregation to speak
and to share about the work.
Perhaps the greatest way for an individual Christian to “stir up” others to deeds of mercy
is with the attractiveness of his or her own life. Peter exhorts elders to lead “by example;”
they are to earn their persuasiveness through the moral beauty of their own godly
lifestyle. One aspect of this would be our own willingness to pay the cost of mercy. In
one congregation, a family adopted a number of Ethiopian orphans. Later, the head of

that family found it easier than anyone else to recruit others for service ministries. His
call to others had the power of authenticity!
Do you have the spirit and heart of a servant? Unless you do, you will not be able to
Modeling a Servant incite others to love and good works. Many Christians who wish to motivate their
Heart congregation to deeds of mercy are completely ineffective because of their own
impatience and self-righteousness. As we have seen in chapter 3, self-righteousness
destroys any impulses to mercy.
Once there were two young men who began to help the poor through their church. They
soon discovered that many members were unhappy that they were bringing to church
some of these folks of another race. The young men were furious, and they took every
opportunity to castigate the church for its lack of mercy. But their resentment and anger
exhibited their own bigotry: they looked down their nose at people who looked down
their nose at people! They did not recognize that they were saved from racial prejudice by
grace alone, and therefore they could not correct others trapped in the sin with patience
and gentleness (Gal. 6:1). When they did try to motivate people to mercy, they appealed
to guilt instead of to grace. They were not patient with the people or with God's sovereign
timing. In the end, they were ineffective as pacesetters for their congregation.
It is important to develop the mindset and spirit of Jesus. Look at Jesus washing the feet
Jesus, the Servant of the disciples in John 13:1-14. Foot washing was pleasant for the hot and tired guests at
a dinner, but it was menial work, fit only for slaves.
Why did he do such a thing? In Luke 22:24-27 we are told that immediately after the first
Lord's Supper, a dispute arose among the disciples over who would be the greatest. Jesus
asked them "Who is greater, the one who is at the table or the one who serves? ... I am
among you as one who serves." The word he uses for "serve" is diakone6, to deacon.
Again, let us remember that this word originally referred to a table waiter or a busboy--
one who humbly meets the most basic needs of people. That is the pattern Jesus chose to
describe his own ministry. It is safe to assume that John 13 had reference to the
discussion in Luke 22. In a sense, the foot washing was an exposition of Luke 22:24-27
and thus a pattern for the ministry of service that all Christians must have.
A deacon, then, is someone with both a special task and a special attitude. The task of
deaconing is to meet basic human needs for food, shelter and so on. Thus the daily
distribution of funds for the support of poor widows was called the diakonia (Acts 6:1-6).
But a deacon must also be characterized by an attitude, the servant heart.
Three aspects or characteristics of that attitude can be seen in the example of our Lord
that night. First of all, Jesus washed feet despite his impending death. Jesus was to have
the wrath of God poured out on him. He was feeling the tremendous weight of that even
at the supper. When we are hurting, with a load of care on our backs, do we look around
and notice that people's feet need to be washed? Do we look for little ways to serve? No!
We are usually absorbed in our troubles, and we want people to take care of us. But Jesus
loved without self-pity.
A real servant does not say, "When I get my life together, when I get over my blues,
when I get my schedule in order, then I will start to minister." Perhaps you are hurting,
and you may even be angry because no one is noticing. But where would you be if Jesus
had your attitude? Serving others is one of the best ways to overcome depression. (Isa.
58:10-"If you spend yourselves in behalf of the hungry ... then your light will rise in the
darkness, and your night will become like the noonday.")
Secondly, Jesus served despite the unworthiness of the disciples. Notice John's reminder
that Jesus knew the betrayer was present (13:2, 10). Jesus saw them all--one betrayer, one
denier, all forsakers! When he needed them most, they would leave him. One of those

sets of feet was dirty and sore from an errand that arranged for his torture and death.
What did Jesus do? He washed those feet. Jesus loved without discrimination, without
looking at our worthiness.
Jesus tells us that when servants have worked hard at diakonia, they must avoid
expecting lots of recognition and thanks. After the Lord has asked for diakonia (Luke
17:8), and we have rendered it, we must say, "we are unworthy servants; we have only
done our duty” (17:10).
A real deacon, then, can serve those who are not kind and grateful in return (Luke 6:35).
Why? A Christian is no man's creditor, and every man's debtor. A Christian, when he is
in his right mind, says, "Look who I am in Christ! I have come to fullness of life in him. I
will rule and reign with Christ forever. I am accepted in the Beloved. God will meet all
my needs according to his riches in glory. Oh, world, you owe me nothing! I deserved
hell, and now, by God's mercy, I am rich beyond the wildest dreams of an earthly
billionaire. Do I need recognition, awards, pats on the back, expressions of gratitude?
Does a billionaire mind when a thief steals a quarter from his pocket? How then shall I
ever be shaken by an insult, a cold shoulder, or a thankless person."
Are you in your right mind? Aren't there unattractive, thankless people in your life whom
The Mind of a Servant you should be loving and serving, but whom you are about to give up on? Maybe it is a
spouse? Your parents? Others in the church? Pastors often hear: "I work my fingers to the
bone in this church and what thanks do I get?" Is that the way it is? Your service was for
thanks? Are you in your right mind? Servanthood begins where gratitude and applause
ends. Do you only serve people whom you like or whom you find attractive or who are
like you? Even sinners do that (Luke 6:32-34). Christians, like Peter's mother-in-law,
give diakonia because they have been healed and given diakonia by Christ (Matt. 8:15).
Thirdly, Jesus served despite his stature. He was the King of the universe and he was
about to take his place again at the right hand of the Father. Most people who get
promotions find it difficult to run errands, meet basic needs and take a humble servant
attitude. But Jesus served despite his position. He served without pride.
How often Christians who are committed to the ministry of mercy become self-righteous
and proud toward those who appear less committed. We can begin to look down our
noses at those who look down their noses at the poor. How then are we any different than
they? If we are proud toward those who seem complacent toward the needy, we will soon
discover that no one is following us, and for good reason. We have not the spirit of a
servant, so we cannot attract people to service. We will be seen (often unfairly) as
agitators and rabble-rousers. Without Christ's spirit, we will not be able to disarm such
objections.
A servant serves without pride. The spirit of a deacon is that nothing is too small to do to
serve another. Remember, waiters spend a lot of time getting catsup, taking away dirty
plates. And nothing is too great to do to serve another. It may mean the sacrifice of time,
plans, goals, resources, money. Whatever it takes to build a person up, to bring them
toward God, the servant does. Those of us without the spirit of a deacon are too proud to
do little things and too lazy to do big things. Our service is mediocre; it transforms no
one. But a deacon will do it all. Ultimately, the most persuasive apologetic for the
ministry of mercy is the attractive servant-heart of ministers of mercy.

WORKSHEET: Suggestions for Launching a Mercy Ministry
1. Organize Leadership
a. Group of friends with a concern for mercy ministry asks to be
recognized as a ministry team.
b. Officers may organize a mercy subcommittee with this their primary
responsibility.
Each person in this team can become an expert in an area of mercy. One person at
finding people emergency shelter, low-cost temporary housing, or hospitality. Another
could head up ministries to the sick, another to the elderly or the disabled. One member
could become skilled in financial counseling; and another could become aware of where
to send an unemployed person to find jobs in the community.
2. Develop Basic Structures: a mercy fund (money for meeting needs) and a service
bank (an inventory of the skills of the members.)
Mercy fund: as much as possible, when beginning to establish mercy ministries, use
existing resources. Do not ask for money from the budget. Instead make this a separate
fund to be expanded by designated giving in times of need. Normally monies come from
those sources motivated to give to mercy.
Service bank: every member fills out a form indicating the services he can render, such as
transportation, child care, hospitality, yard work, carpentry, bookkeeping, caring for the
convalescing, house-cleaning and so on.
3. Establish a Referral Network to identify needs in the congregation. Communication
with the leaders in charge of mercy and other groups in the church identifies needs. A
comprehensive ministry of telephone care also can be used. Need cards used in the
worship services also are helpful.
4. Implement a Community Survey. A systematic assessment of the community helps
identify and pinpoint the characteristics of different target groups of people. Also a
community survey helps identify significant crowds of people in distress hidden in the
community or in the congregation. Specific suggestions for conducting a community
survey are found in Ministries of Mercy, pp. 146-153.
DISCUSSION:
1. When should a church planter start mercy ministries? Why?
2. What could be done to stimulate mercy in your congregation?
3. Can you identify people in your congregation willing to begin a mercy ministry?

C h a p t e r 9 . T r a i n i n g & R e l e a s i n g S e r v a n t L e a d e r s (s t a g e 3)
We focus here on maturity in character as the foundation of leadership. Our thesis: a
Christian leader leads from character before skill. (See “Understanding Church Planting
Leadership, chapter 3.)
9 . 1 D E V E L O P I N G S P I R I T U A L M A T U R I T Y A N D L E A D E R S H IP S K I L L S
A person becomes a valuable lay leader when he or she is highly developed in four
areas:85
Knowing/Being Knowing/Doing
1. Vision 3. Personal ministry skills
2. Spiritual maturity 4. Leadership skills
1. V I S I O N
1. High commitment in general. A leader is someone who has given high priority to
WHAT do we want to Christ and the work of his church. So this is a person who makes time for Christian
cultivate? growth and service in his or her life.
2. Commitment to the church's vision or philosophy of ministry. A leader must have,

along with the pastor and other leaders, a similar picture of the kind of church we are all
looking for. This commitment can consist of:
a) The same theological balance, e.g. Is your church a "centered set" or
"bounded set" church? What theological themes will you emphasize? What will
your attitude be toward the role of women? The charismatic gifts? Other issues?
b) The same ministry balance. Teaching/dis cipling, worship, fellowship,
evangelism, social concern. What will be emphasized the most?
c) The same mission focus. Who are the main kind of people you will be
reaching? Is there a common vision and love for the community/city you are
seeking to reach?
d) The same style focus. Is there agreement on the worship/music style, the
group-life structure, the outreach style, the communication style, etc.
1. Preaching/teaching congregation.
HOW do we cultivate
it? 2. Mentoring. See next section. It almo st always takes some sort of mentoring
relationship to impart vision in a thoughtful and thoroughgoing way. Nearly any
type of mentoring will impart vision. You must solve people's problem with the
vision in order to really teach it.
3. Retreats and small group settings with exposure to pastors and leaders.
2. S P I R I T U A L M A T U RI T Y
1.Self-management disciplines.
WHAT do we want to • getting work done on time,
cultivate? • not being too controlled by outside circumstances,
• keeping commitments (completing work; keeping promises),
• consistency,
• honesty.
85
Tim Keller, Developing Leaders, July 1992, unpublished paper.
2. Interpersonal disciplines.
• sensitive/courteous to others,
• winsome and at ease in confronting,
• good listener,
• teachable,
• patient and warm.
3. Gospel confidence.
• a gracious and affirming spirit, not irritable or given to gossip,
• a stable spirit, not up with every success and down with every failure,
• a repenting-in-joy spirit, not defensive or controlling,
• a grateful spirit, even in trouble, not self-pitying.
4. Spiritual disciplines.
• consistent prayer/Bible study,
• knowledgeable in the Bible,
• handling temptation well; free from patterns of besetting sin,
• no un-reconciled relationships in the Body,
• good accountability relationships in the Body,
• consistent outreach to those without Christ.
5. Biblical knowledge/wisdom.
a. Knowing
• the gospel,
• doctrine- (basic and advanced),
• world-views and apologetics.
b. Being
• knowing and walking with God,
• ethics and Lordship,
• spiritual growth,
• relationships and the Church.
c. Doing
• vocation,
• spiritual gifts,
• stewardship,
• word ministry,
• deed ministry.
1. Classes (a curriculum):
HOW do we cultivate
it?
Cycle 1 of "Knowing,” "Being" and “Doing" happen consecutively in 7 weeks. The rest
of the curriculum are self-contained modules, being packaged (as they are taught) as a set
of tapes and readings. Then each one can be taken by Christians on the basis of time and
interest. A small group can do one together, a mentoring relationship can do one, or an
individual. They will be often upgraded by offering a staff-led class and re-taping them.
A. Cycle 1 (4 weeks)
1. KNOWING 1. The Gospel. (Basic doctrine; sonship)
2. Basic Doctrine.
a. Who is God and what is he like? (The doctrine of God and Trinity.)
b. Who is Jesus and what did he do? (The person and work of Christ.)
c. Who am I, and what am I built for? (The doctrine of man and sin.)
d. How can we know God? (Application of salvation by Holy Spirit)
f. What does the future hold? (Afterlife and the Overlap of the
Ages/Kingdom of God)

B. Cycle 2 (Many weeks)
Advanced Doctrine:
1.The Bible (14 weeks)
a. Doctrine of the Word
b. Survey of the Bible
c. Interpreting the Bible
2. Doctrines of Grace/Reformed theology (6 weeks)
3. Church History (10 weeks)
4. World-Views (7 weeks)
a. Christianity as a view of all of life
b. Alternative views
5. Apologetics (7 weeks)
a. Evidences
b. Arguments
A. Cycle 1 (1.5 weeks)

2. BEING Knowing and walking with God
a. How do I know God? (Communion with God and theology of
Christian experience)
b. How can I walk with God? (The means of grace and the spiritual
disciplines)
c. How do I live up to God's expectations? (Growing in holiness and
grace)

Knowing and Walking with God:
a. Repentance: Dealing with Sin and Deep Change (4 weeks)
b. Temptation: Overcoming it (3 weeks)
c. Assurance, Doubt, Spiritual Dryness (3 weeks)
d. Guidance. Discerning God's Will (5 weeks)
e. Ethics and the Lordship of Christ (8 weeks)
1) Private World obedience
2) Public world obedience
f. Understanding Worship (5 weeks)
g. Spiritual Disciplines: Going Deeper (10 weeks)
h. Fruit of the Spirit: Character (8 weeks)
i. A Christian's Relationships (6 weeks)
j. Marriage: Who, What, Why, When? (4 weeks)
k. The Church (6 weeks)
3. DOING
A. Cycle 1 (1-5 weeks)
Ministry and service:
a. How do I serve God and my neighbor? (The Biblical doctrine of
ministry and the priesthood of all believers)
b. b. How do I know what to do? (The Biblical teaching on spiritual
gifts)
c. c. How much do I give to God? (The Biblical teaching on
stewardship)
1. Vocation: Working and playing in Christ (6 weeks)
2. Spiritual Gifts (4 weeks)
3. Stewardship and Lifestyle: Sacrificial Living and Sacrificial Giving (4 weeks)
4. Word ministry (12 weeks-see below)
5. Deed ministry (6 weeks-see below)
6.Missions and World Evangelization (4 weeks)

2. Mentoring types (see next section):
a. Discipling/mentoring (for element #4)

b. Spiritual guide/mentor (for elements #1-#4)
c. Peer co-mentor (for elements #1-#4)
d. Teacher/mentor (for elements #5)
e. Counselor/mentor (for element #1-#3)
Note: Group mentoring (see Harry Reeder's "DAWN" meetings), especially the smaller
ones, are a hybrid between classes and mentoring relationships.
3. P E R S O N A L M I N I S T R Y S K I L L S
1. Evangelism - winning a person to Christ.

WHAT are we trying
to cultivate? 2. Discipling - grounding a new or immature believer into a growing Christian life.
3. Encouraging/mentoring - coming alongside to challenge and motivate a variety of

people into growth- a) the potential leader (identifying and affirming gifts), b)
the lethargic and stagnant, c) the chronically needy.
4. Comforting - strengthening and soothing the troubled, the burdened and the suffering
and the depressed.
5. Admonishing - warning and urging the tempted, the backslidden, the immature.
Holding accountable. Peer co-mentoring.
6. Caring - general diaconal skill, includes listening, loving support, wise diagnosis of
problems, problem-solving skills, connecting people with resources and so on.
7. Counseling - more intense dealing with personal problems; giving direction in time of
decision-making and growth.
1. Classes and training after light ministry involvement.

HOW do we cultivate
it? 2. Mentoring types (see next section):
a. Coach/mentor
b. Learning from discipler, teacher, counselor/ mentors
c. Peer co-mentor/coaches
3. Observation of other churches and ministries where skillful ministry is going on.
4. Cell group meta church model.

Some mentoring going on inside cells (same gender!)
All cell leaders mentored by cell coaches
All cell coaches mentored by pastors

4. L E A D E R S H I P S K I L L S
1.Catalyzing - Skilled at vision-setting. Leading a group of people to set goals.

WHAT are we trying Motivating.
to cultivate?
2. Organizing - Skilled at identifying and recruiting people to do jobs (plugging the right
people into the right spots); excellent at setting up programs, orienting people to
new jobs.
3. Operating - Skilled at keeping programs well-oiled and going--supervising volunteers,

keeping them happy, dealing with conflicts, evaluating programs, etc.
Special note: These leadership skills are better evaluated and discerned than developed. It
HOW do we cultivate is hard to know whether leaders are "born" or "made"! For help in choosing
it? good leaders, see Don Cousins' chapters 9-11 in Mastering Church
Management.
1. Classes and training after light ministry involvement.
2. Mentoring types (see next section):

a. Coach/mentor
b. Learning from discipler, teacher, counselor/ mentors
c. Peer co-mentor/coaches
3. Observation of other churches and ministries where skillful ministry is going on.
4. Cell group meta church model:

Some mentoring going on inside cells (same gender!)
All cell leaders mentored, by cell coaches;
All cell coaches mentored, by pastors
WORKSHEET: Character Traits Leaders Should Have
Using Acts 20:18-36 as your guide, make a list of specific character traits that Paul urges
Christian leaders to have, either by a) example and/or b) direction.
By example :
1. Verse 20 and 27
2. Verse 19 and 31.
3. Verse 33-34.
By direction:
4. Verse 32
Consider: These traits can be applied to anyone who is leading or caring for anyone else
in the Christian community. They are requirements at any level. You need them if you
are trying to help a new Christian grow, or to support a person who is hurting, or to lead a
small group—as well as if you are leading a whole church.

9 . 2 M E N T O RI N G A S A M E T H O D O F T R A I N I N G L E A D E RS86
A "spiritual mentor” is a) a more experienced person who shares with another b)

Definitions some things she/he has learned from God which are c) relevant to the other's needs and
situation.
Mentoring is a particularly andragogic (vs. pedagogic) method of education. It is based

on principles of adult education. a) Adults learn best through self-direction. (The learner
participates in the design of developmental tasks, while the mentor focuses his/her
resources on them.) b) Adults learn best when imparted material accomplishes tasks and
solves problems that real life creates. (On the one hand, the mentor helps the learner
identify in his/her life the problems caused by the lack of mastery of the to be-taught
materia l. On the other hand, the mentor first teaches in response to the needs and
problems the learner is aware of.)
1. A mentor gives the learner or "protégé" three things: a) new (enriched) perspective, b)
Commonalities in accountability, c) encouragement/motivation to move ahead.
mentoring
2. A mentoring relationship requires: a) attraction (the learner sees the mentor as having
wisdom she/he needs; the mentor appreciates learner's attitude and potential), b)
accountability (mutual responsibility for the other is worked out so expectations are not
dissonant).
The protégé could come prepared to discuss any or all of the following:
A Typical Mentor
Session 1. 1-3 goals set or to be set in one of the following areas:
Family/marriage
Financial and Materia l possessions
Personal /Spiritual Character development
Spiritual reality in relationship with God
Physical condition
Professional /vocational growth or direction
Social relationships, friendships
Ministry to others, in church, in world
2. 1-3 problems being faced in reaching goals.
3. Plans, progress reports, prayer requests in relation to past discussions.
Diversities in "Vertical" Mentoring

mentoring
Mentor type Situation type Material type
INTENSIVE
Discipler New in the faith Basics of Christian life
a. Devotions--habits
b. Basic doctrine--The Creed
c. Basic lordship--10 commands
d. Christian relationships
e. Ministry basics
86
This outline developed by Tim Keller using Paul Stanley and J. Robert Clinton, Connecting: The Mentoring
Relationships You Need to Succeed in Life (Navpress, 1992).
Mentor type Situation type Material type
Spiritual Guide Plateaued growth Direction on spiritual

growth/maturity
a. Assessing spiritual growth
b. Pointing to strengths/weaknesses
c. Identifying commitments
for life decision
d. Perspective on major
Lordship issues
Coach New task/challenge Specific skills

a. Tell (and send to others)
b. Show (and send to others)
c. Watch the other perform
d. Evaluate
OCCASIONAL
Counselor Personal problem/ Advice/wisdom
Decision a. Encourage “I/others did it"
b. Soundboard
c. Evaluate faulty thinking
d. Clarify options /pros-cons
e. Linking to resources
f. Enlarge perspective
g. Advice based on experience
h. Advanced-Christian therapy
Teacher Perceived ignorance Knowledge/understanding

in field a. Link to lit./teachers etc.
b. Outline/organize the field
c. Sift out less relevant
material for this learner
d. Give plumblines to evaluate in
field
e. Walk through some lit. to show
above
Sponsor New work /career/life Guidance/protection in

a new field of relations
a. Networking-linking the
learner to key persons
b. Impart relational skills -
use of authority, mores
c. Show developmental resources--
how to grow effectiveness
d. Show how to capitalize on
strengths
e. Build confidence; vision
PASSIVE
Model All sorts /generalized Example/Inspiration

Nearly all the above types of mentoring (except sponsorship) are available from both
living and deceased persons who through their writings or other media can provide
counsel, spiritual guidance, teaching, etc.
It is usually futile to look for an ideal mentor, who can disciple, guide, coach, counsel,
teach, sponsor! You need a variety. The closest to the ideal is the "spiritual guide" and
discipler", but if you cannot find someone who fits those categories, you can go a long
way with a constellation of the others.
"Horizontal" Mentoring
1. Peer co-mentoring is a relationship with persons of similar age and experience.

Though the experience of peers is not significantly superior to yours, it is nearly
always significantly different than yours . As a result, a peer can provide the a)
enhanced perspective, b) accountability and c) encouragement that a "superior"
can. In many ways, the accountability may be greater than in vertical mentoring,
though the empowerment through perspective and encouragement may be less.
2. Types of peer co-mentoring. Nearly any of the types of vertical mentoring can occur at
the peer level, but the following are especially effective:
a. Peer spiritual guides: Two people pool their spiritual growth resources, hold
each other accountable for spiritual disciplines, point out spiritual maturity
growth and flaws and so on.
b. Peer coaches: Two people who are seeking to master a particular skill
together--study skills, Bible study methods, or the specific overcoming of a
destructive habit--agree together to find resources together and hold each other
accountable.
3. Requirements for co-mentors: (a) fit (do I respect the other? does the other appear to be
able to provide what I need to grow?), (b) fun (do I enjoy being with this
person? Note: this is far more important than in vertical mentoring!),
(c)transparency (do the two agree to real openness and candor?)
We all need both "upward,” "downward,” and “sideward” mentoring relationships. We

need a constellation of mentoring.
Sources
Paul Stanley and J. Robert Clinton, Connecting: The Mentoring Relationships

You Need to Succeed in Life (Navpress, 1992).
Ted Engstrom with Norman B. Rohrer, The Fine Art of Mentoring (Wolgemuth
and Hyatt, 1989).
Bob Biehl and Glen Urquhart, Mentoring:How to Find a Mentor and How to
Become One [Tapes and Booklet] (Masterplanning Group International, 1990)

WORKSHEET: Beginning a Mentor Relationship
The following pointers may assist you in starting a rewarding mentor relationship.
1. Purpose. Be clear on what the mentor relationship is after. You don't need a label, but
you do need to know what kind of material is being shared.
My expectations for this mentor relationship are:
2 Meetings. Establish how often meetings will be and how intimate accountability will
be.
3. Needs. Determine what needs and wants you have What areas do you want to cover?
What are the key issues or problems you are facing? What are the themes in your life
right now/what is God teaching or showing you?
4. Mentor Abilities. Assess what the mentor has to give. Ask what God has shown him,
i.e. principles, habits, experiences that may be helpful to you.
5. Evaluation and closure. Frequently evaluate your relationship and learning.

Determine when to bring closure to the relationship.

9.3 O F FI C E R S E L E C TIO N A N D T RAININ G
The Book of Church Order of the PCA establishes guidelines for particularizing a church
including the ordination of elders and deacons. Each mission or church develops
methodologies to select and train elders. In this section we look at Redeemer’s pattern.87
Why do we elect?
Process of election Titus 1:5
Ephesians 4-7,11
Hebrews 13:17
How do we elect?
Nominations - January
Training - February thru May 16
Examination - May 16 thru May 31
Election - Sunday May 31, 2:00 pm. Congregation a) determines number of
officers to be elected, b) elects that number from examined nominee slate.
Elders (ITimothy 3:1-7 and Titus 1:5-7) Duties:

Officers elected General: shepherding, nurturing, discipling, prayer, oversight, teaching
Specific: member interviews and admission; training and examining new
officers; pastoral oversight through cell groups; final "court of appeal" on
doctrinal and discipline issues and cases.
Deacons (I Timothy 3:8-13 and Acts 6:1-8) Duties:

General: meeting "felt" needs through deeds (Acts 6:1-6), outreach and
evangelism (Acts 6:7-8)
Specific: disbursing financial /material aid; crisis intervention (sickness and
death, other losses); support of programs and ministries
Deaconnesses (I Timothy 3:8-13 esp. v.11 and Titus 2:3-5)

Note: According to the PCA, deaconnesses are not "officers" in the sense of
being ordained, nor do they have authority over the congregation, nor are they
recognized as being officers by the denomination’s constitution. However BCO
9-6 allows us to appoint godly women to assist the deacons. We appoint them
through an election and give them the ancient title of deaconness.
General: both shepherding responsibilities (as per elders), especially with

women, and diaconal responsibilities (as per deacons).
Specific: shepherding and discipling women through cell groups and programs;
meeting and working with deacons in all ministries listed above.
"Council" Besides working as two boards (elders and deacons /deaconnesses), all meet
as a full council once a month for 1) evaluation of the spiritual health of the
church area by area, 2) surveying growth goals and options, 3) approving annual
ministry goals, 4) approving and monitoring the church budget.
Qualifications for all three offices are in I Timothy 3. But here is a summary/conflation
Qualifications list of necessary qualities. Look for the following characteristics in all church leaders.
Don't vote unless you know he/she qualifies.
A. Advanced maturity of Christian character.

1. Self-management disciplines. (Getting work done on time, not being
controlled by outside circumstances, keeping commitments, consistent,
honest)
87
Tim Keller, Officer Selection, Redeemer Presbyterian Church, 1992, unpublished paper.
2. Interpersonal disciplines. (Sensitive to others, winsome and at ease in
confronting, good listener, teachable, patient and warm, not controlling)
3. Gospel confidence. a gracious and affirming spirit, not irritable; a

repenting-in-joy spirit, not defensive; a grateful spirit, even in trouble, not
self-pitying)
4. Spiritual disciplines. (consistent prayer/Bible study; knowledgeable in

the Bible; handling temptation well--free from patterns of besetting sin; no
un-reconciled relationships in the Body; good accountability relationships
in the Body; consistent outreach to those without Christ; able to disciple a
new believer)
B. Ministry and leadership gifts and skills.

1. Evangelism.
2. Encouraging growth/discipling.
3. Group leadership ability.
4. Counseling wisdom (not necessarily training). Able to "command respect"
C. Committed to Redeemer vision

1. Commitment to the city.
2. Commitment to the cell group model.
3. Commitment to the theological balance.
4. Commitment to the nurture/evangelism balance.
Training The goals of training include the following:88

1. To be a community of persons who love, honor and encourage each other.
2. To test calling to the specific office
3. To prepare for service in the church and the PCA
4. To assist in understanding the system of doctrine taught in the Westminster
Confession of Faith.
5. To orient to Presbyterianism and the PCA (Book of Church Order)
6. To challenge each one to become a more fully devoted follower of Jesus.
Though class content varies for training for different offices, a 12-week design for elder
training may include the following topics with appropriate reading and writing
assignments:
Week 1 – Orientation, life stories and praying together.
Week 2 –The Gospel. Galatians summary.
Week 3—Introduction to the role of Elder.
Week 4—The Holy Scriptures
Week 5—The Doctrines of Grace
Week 6—The way of salvation (ordo salutis)
Week 7—Covenants
Week 8—Sacraments: Lord’s Table and infant baptism
Week 9—Christian Liberty
Week 10—Church Government (Book of Church Order)
88
Goals and training topics taken from CrossSound PCA Church in Bainbridge, WA
Week 11—Eschatology
Week 12—The Role of the Elder
Goal of interview: Determine depth of Christian maturity and suitability for office.
Officer Candidate
Examination Each Elder candidate is asked the following questions by the whole Session. Each
Deacon candidate is asked the questions by a team of two elders. Each Deaconness
candidate is asked the questions by a team of two deaconnesses. The deaconnesses who
do the interview must convey the results and any reservations to the elders before the
doctrinal interview.
Tell us how you came to know Christ and something of your church background.
1. Purity. Are you leading a sexually pure life? (What do you consider a sexually pure
life?) Is there anything about your sexual conduct since coming to Redeemer that could
keep you from being "above reproach" in the eyes of the members?
2. Possessions. Do you understand the Biblical tithe to be a guideline for Christians for
their giving to the Lord's work? Are you giving out of your income in Biblical
proportions, or are you moving toward that standard?
3. Personal walk. Describe your prayer and devotional life. Has God been real to you in
prayer of late; is your relationship with him vital? Is anything blocking or hindering your
communion with God? Are you making progress against them?
4. Ministry involvement. Tell us of how you have been involved in people's lives in
ministry through Redeemer or through other organizations in the City?
Do you have any non-Christian associates that you are regularly praying for and sharing
your faith with?
5. Office affinity. Describe for us the duties of elder/ deacon /deaconness (the office for
which you have been nominated.) How do your gifts, interests, abilities fit this office?
# Officers often have to confront people about sin. Officers often have to unravel
Additional questions: complicated ethical and pastoral problems. Do you have experience in that?
How prepared do you feel to do that?
# Officers represent the church and therefore are subject to a lot more criticism
than the other church members. How well do you feel you are prepared to
handle criticism? Give us an example recently where you received it and
describe how you took it.
# Officers need to model suffering joyfully to the rest of the church. It means to
suffer without a lot of self-pity or complaining. In what ways have you handled
suffering in your life and how have your handled it?
# Christian leaders are servants who have no real interest in getting power and
control for its own sake, and who work for consensus rather than to lobby for
their view. Do you feel you fit that profile? Would others who have worked with
you feel that way?

Pa r t Fou r:
Spi r it ual Rene w al
D ynamics
Chapter 10: Renewal Dynamics Overview. . . .168
Chapter 11: Individual Renewal Dynamics. . . .173
Chapter 12: Corporate Renewal Dynamics. . . .184
SUMMARY:
To be effective as a minister, the church planter must experience continual renewal. To

Overview be growing and dynamic as a congregation, the corporate body must experience continual
renewal. How does renewal and revival happen? It happens when through the Holy
Spirit Christians see themselves as forgiven sinners, righteous sinners in Christ. That is
what brings the power. This experience galvanizes and beautifies the church.
Individual renewal There are two spiritual pathologies. Some Christians have little understanding of their
dynamics sin. They need to think of their sin in a God-centered way. Others have a sense of their
inadequacy but have only a theoretical concept of justification by faith. They need to see
how justification must become the basis for day-to-day activities. If either a
consciousness of sin or acceptance of God’s love is missing, the gospel fails to operate.
When we call people to the gospel, we call them to radical repentance and to rely on
Christ by faith.
Renewal is a work of God in which the church is beautified and empowered because the
Corporate renewal normal operations of the Holy Spirit are intensified. These are: a) conviction of sin, b)
dynamics enjoyment/assurance of grace and the Father’s love, and c) access to the presence of God.
To experience these operations the first foundation is sound doctrine, because the gospel
is a truth. Unless that truth is intact and fully grasped, it cannot have its renewing effect.
The other pre-condition is a continuous, disciplined prayer life, in which we are not
simply doing petitions, but seeking the face of God to know him. When God’s power is
evident several dynamics begin. Corporately, God’s outpouring is seen in remarkable
ardor and freedom in worship. A second mark is depth of teaching and training. Love
for study of the Word is a distinguishing mark of the Spirit’s work. Another evidence of
God’s presence is visible love in believer’s relationships. Also the members of a
renewed church begin practicing the glory of God pointing people to God in every
opportunity. Finally, revivals produce waves of individuals involved in social concern
and reform.

C h a p t e r 1 0 : S p iri t u a l R e n e w a l D y n a m i c s : A n O v e r v i e w 8 9
In order to be effective as a minister of the Gospel, the church planter must continually
rediscover and apply the gospel. This will bring growth and renewal (Col. 1:6). Spiritual
renewal is an encounter with the living God--it is gospel truth on fire within us.
But how does the gospel renew and revive us? What are the conditions under which it
does its work? What are the dynamics through which it does its work? What are the
marks that show it is doing its work?
Each of the two basic conditions for revival can be called an "axis,” because each of them
CONDITIONS OF is a kind of balance to be struck in our dealing with the human heart.
RENEWAL
The first balance is Law and Love. We must stress both God's holiness and justice and his
Law-Love Axis. absolute love and mercy. The essence of renewal is to "understand the grace of God in
all its, truth" (Col. 1: 6), and the essence of Christian experience is to "praise God’s
glorious grace" (Eph. 1:6). The only way we can see the glory of grace is to see both his
law and his love fulfilled on the cross. (See "The Content of the Gospel".) And they must
not be proclaimed in such a way that they are pitted against each other, but rather that
they meet and are fulfilled in Christ.
First, you must see the absolute holiness of God, the the magnitude of your debt, the
categorical necessity of God's just punishment of sin, and therefore the utter hopelessness
of your condition. Why? If you don't see that, then the knowledge of your pardon and
deliverance will not be amazing and electrifying. On the other hand, you must see the
absolute freeness of your salvation (you are holy in his sight!) and its richness (you are
adopted!) and its permanence (there is no condemnation!). Why? Unless you see that,
then you will not have the security of soul and conscience to face just how much sin is
really in your heart.
Many people resist full truth of God's holiness/our sin or the full truth of our total and
permanent acceptance. To do either is to lose both your understanding and experience of
God's grace, and that will erode renewal dynamics. All of the unique marks of Christian
vitality-- boldness yet humility, form yet freedom, truth yet love--flow from this sight of
God's love and law being fulfilled at once by Jesus on the cross. The paradox of grace is
perfectly expressed in the Prodigal Son's address: "Father.. . I am not worthy to be called
your son" (Luke 15:2 1). We are not worthy to be sons, yet we know it is our absolute
right to approach him as Father. This is the essence of the transforming experience of the
gospel! If we think we are worthy through our good works, there will be no spiritual
power in our lives. But if we only think of how unworthy we are, there also will be no
spiritual power in our lives. Renewal dynamics require a sight and grasp of both.
The second balance is Theology and Spirituality. The gospel is first of all a truth--a body
Theology-Spirituality of content. But we must stress both the need for the understanding and study of Christian
Axis. truth and our experience of that truth through the presence and power of the Holy Spirit.
Spiritual renewal can be likened to combustion. If there is fuel (e.g. wood) and heat (e.g.
a match), there will be fire. In spiritual renewal, the fuel is the truth of the gospel, while
the match is the Holy Spirit, applying the truth to the heart. There is a real encounter
with the living God to which the truth points. The resulting fire is what we read about in
the book of Acts--vibrant Christian lives and churches.
Christianity is too rational for mysticism and too mystical for rationalism. When a
Christian or a church stresses either the cognitive to the exclusion of the experiential, or
the experiential to the exclusion of the cognitive, there will be a loss of renewal
89
Tim Keller, Spiritual Renewal Dynamics, 1995, unpublished paper.
dynamics. They must both be stressed heavily and they must not be pitted against each
other, but seen as complementary. It is truth that we experience! Yet our experience is
what makes us hungry for more truth.
Note: Real revivals have such a power to them, that it often leads to tensions in the
church at large. Since revival is always live orthodoxy, it will threaten people who are on
other sides. Some people are "dead orthodox" --that means they have sound doctrine, but
are threatened by the emphasis on experience and activity. Others are live heterodox--
people who are concerned about real life and society, but who have rejected the idea of
an authoritative Bible and the orthodox faith. One side will criticize revived churches as
too radical, and the other as too primitive! This polarization is inevitable. But churches in
renewal can aggravate it (and harm the renewal) through spiritual pride.
In the individual heart, the gospel operates in the following cycle:

Individual dynamics
Repentance
First, the Holy Spirit leads a person to a deeper level of repentance. One part of
repentance is to set the will against sinful behavior. But in spiritual renewal, your eyes
are opened to deeper forms of "flesh" in the heart from which sinful behavior springs--
root attitudes and values that serve as forms of works-righteousness and self-will. All
Christians maintain ways to keep mastery of their own lives through residual schemes of
self-salvation, ways of continuing to seek again our acceptance. To do this, we fix our
hearts on created things such as work, love, possessions, romance, acclaim and so on.
Why do Christians do this? For the same reasons as non-Christians! The world hates the
ideas that a) we are totally helpless sinners and that b) his salvation is totally free and
unmerited. If these things were true, then he would have to be absolute Lord. Romans 1
tells us that all people know God innately, but they want to maintain mastery of their own
lives so they refuse to give him the level of gratitude we owe him. Instead we worship
created things as saviors to deflect the truth of our absolute dependence on him.
Spiritual renewal begins when a Christian does not simply see that he or she worries too
much or gets too angry or selfish, or has bad habits. Renewal begins when the Spirit
shows us why we have the particular sins we do. It begins when we begin to see that our
problems come from resistance to the very idea of free grace, that we are filled with self-
righteousness and therefore self-will. Revivals always require a relinquishment of idols
(Judges 10:10-16; Exodus 33:1-6). As this deeper work of repentance proceeds, the
Christian begins to hunger more for the love and presence of God.
Faith
Second, spiritual renewal completes itself as the Holy Spirit gives a Christian a new grasp
and experience of his or her position as complete, loved and adopted in Christ. The
individual renewal dynamic is like a pendulum. The further into our sin we have delved
and looked, the further into God's grace and love we will go! The bigger we see our
sinful debt to be, the more amazing and precious to us will be the payment for it.
This means that a Christian is renewed through communion with God (I John 1:3). This is
an actual experience of his presense which happens when the Spirit makes the truth of the
Word become real, affecting the heart. Paul prayed for the Ephesians that "he might
strengthen you with power through his Spirit ... that you may have power to grasp how
wide and long and high and deep is the love of Christ..." (Eph.3:16-17). This means that
merely intellectual concepts can come to move the emotions and will permanently.

But this means also that a Christian is renewed through an experience of love in adoption.
That is, renewal brings us a certainty that we really belong to the family of Go d. When
Jesus experienced the Holy Spirit, he heard a voice saying, "You are my Son, whom I
love, with you I am well-pleased. " (Mark 1: 11). But all Christians experience the Holy
Spirit's power in this way. His job is to give us a powerful sense that we are God's
beloved children (Rom.8:15-16). He pours out this love into our hearts (Rom.5:5). This
assurance of love in adoption is subject to degrees. Sometimes it can be extremely strong
like a tidal wave and lead to incredible boldness (Acts 4:31). Other times it is like a
gentle rain softening and loosening our fear. But a renewed Christian now lives (by faith)
as a son or daughter of God. We relate to him now as Father rather than merely a boss or
tyrant or distant power.
One way the Spirit applies the gospel to a whole church can be likened to the two-stroke
DYNAMICS -- cycle of a gasoline engine. The first stroke is the "intake-compression stroke.” In it, the
CORPORATE piston moves up the cylinder pulling in a fuel-air mixture and compresses it. Then the
spark plug ignites the mixture creating an explosion. This causes the second stroke--the
"power stroke.” In it, the piston is propelled downward by the combustion. This stroke
provides the power. The piston is attached to the crankshaft which transfers the motion
into rotary motion that drives the wheels.
"Intake Stroke"
The two activities that lead to renewal in a church are 1) kingdom-centered prayer, and 2)
depth proclamation of the gospel. Kingdom-centered prayer is focused on the church's
need for the power and presence of God, on the glory and kingdom of God--rather than
simply on individual hurts and wants. It is always filled with repentance yet it appeals to
the ascended Christ as both advocate for sinners and the director of his kingdom in the
world. Bold, humble, prevailing prayer cannot be programmed. It must be a movement
through a congregation and a people.
Also, a church must bring the gospel to bear on people through preaching, teaching,
counseling. As mentioned above, this is a forceful emphasis on both the holiness/law of
God and the love/mercy of the Father, while at the same time providing balanced
emphasis on both sound doctrine and personal application of truth to heart and life. If we
make each balance an axis and graph them against each other, we can evaluate how much
a church's gospel communication is serving as a condition for revival. Only at the center
of the two axes will a spiritual heat be generated. This communication and prayer become
the fuel-air mixture which the Holy Spirit can ignite.
"Combustion "
We said above, the individual spiritual renewal dynamic is like pendulum--a deeper
repentance leads always to higher confidence and sense of his love. This is a "sonship
experience" (Rom.8:15,16). When this individual dynamic is 1) strong (it is subject to
degrees) and 2) widespread in the congregation, then there is "combustion" in the whole
church. A corporate renewal dynamic is unleashed.
This combustion is seen in two explosions that are always present to some degree. 1)
First, there is a beautification of the church. Moses wanted God's presence to come down
into Israel that the world could see God's glory in their distinctive lives (Ex.33:16). Acts
2:42-47 tells us that a revived Christian community is so filled with people of humility
yet confidence, of understanding yet courage, of generosity, sincerity and joy, that "they
had favor with all the people" of the surrounding community. There was a beauty resting
upon the church. Then, as a consequence, 2) there is significant church growth through
conversions. Why? Non-Christians are attracted to the Christian individuals and
community. On the other hand, Christians in their new assurance are not afraid to be bold
in witness. As a result, the church growth can be explosive. Acts 2:47 tells us "the Lord
added to their number daily those who were being saved.”

Note: Many people think that any emotional outpouring is a spiritual revival. But if the
emotion is a result of real individual renewal dynamics (an experience of law-love
gospel) then the result will be a beautification that the world notices and that leads to real
character change and significant church growth.
"Power Stroke"
Eventually, if the renewal dynamics are strong, it pumps many new Christians into the
community. As the number of Christians increase, and as they increase in their grasp of
the gospel's implications for all of life, it will lead to two activities that can powerfully
change the world around the church. First, the gospel implies a life of service to people in
need. Therefore, revivals have historically led to good works--Christians becoming
involved in addressing social problems in their neighborhoods. This leads to Christians
establishing ministries of mercy and justice to help and lift up those in need. As the haves
become Christian, they use their resources in an unselfish way; as the have-nots become
Christians they are led into character changes and a hope that enables them to improve
socially and economically. Second, the gospel implies that we must bring all of our lives
under his service. So Christians begin to use kingdom values in business, science, the
arts, literature, scholarship. This cultural production has a renewing effect on all of
society.
Spiritual renewal is born of a sight of Christ fulfilling both God's law and love. William
MARKS- Cowper wonderfully shows the impact of that.
INDIVIDUAL
To see the Law by Christ fulfilled
And hear his pard'ning voice,
Transforms a slave into a child and duty into choice
How it transforms is laid out by Jonathan Edwards in his works The Distinguishing
Marks of the Spirit of God and The Religious Affections. In brief, he says that real
renewal has three marks. 1) There is an illumined mind. The truth is illumined by a divine
and supernatural light. Any recipient knows what this is --the truth begins to be pressed
upon the heart so we can a) sense its beauty and b) see the personal implications of it. 2)
There is an assured heart. Because we see the law and love of God fulfilled, we become
both humble and bold because we know we are his by grace. This is unique. Without the
gospel, humility and boldness can only increase at each other's expense. 3) There is a
changed life. The only way to be sure that the renewal is not a mere passing emotional
experience, but has really fastened truth in the heart, is to see that there are permanent
changes in character and behavior. They will be gradual, but permanent.
Just as the law-love experience leads to unique signs in the individual, so it leads to
MARKS-- unique signs in the renewed church.
CORPORATE
1. Doctrinal yet relational. Without the gospel, churches tend to pit truth and principle
against the needs of people. But in renewed churches, there is both a strong emphasis on
teaching and applying the truth, yet also on dynamic fellowship and relationships. There
is not a choosing of truth over against love.
2. Word yet deed. The implications of the gospel lead Christians to love in both word and
deed. Since the gospel is truth, it is natural to want to spread it, and thus renewed
churches are heavily evangelistic. But because we were saved by Christ's donated riches
and despite our moral poverty, Christians have a heart for people who are materially poor
as well.
3.Form yet freedom. A renewed church avoids the problems of moralistic and pragmatic
churches. Many conservative churches attribute to Biblical truth customs that are
merely cultural. But many liberal churches attribute to culture things that are Biblical and
absolute. Renewed churches hold to Biblical central truths but are culturally flexible and
creative, because of their freedom in the gospel.
4.Worship: spirit yet truth. A renewed church neither has worship which is like "Sunday
school" (oriented totally toward cognition) nor a worship that is force or hyped (oriented
totally toward emotion). It is done both in spirit and in truth. It is expectant and dynamic.
SUMMARY: Renewal and revival do not happen when people simply get back to
traditional values, but when through the Holy Spirit they see themselves as forgiven
sinners, righteous sinners in Christ (Rom.4:5). That is what brings the power. This
experience galvanizes and beautifies the church. The church may have subscribed to the
truth in general, but Biblical truths were like firewood without a match. But now the fire
comes down into the fireplace. People experience their adoption which leads to worship
services filled with the presence of God. This in turn leads to church growth through
conversions, and eventually social healing and cultural renewal.
WORKSHEET: Evaluating Spiritual Dynamics
Weak Strong
Rate yourself and your church using a five point scale: 1 2 3 4 5
Conditions:
1. Law-Love axis: I am growing in understanding of the grace of God in all its
truth.
2. Theology-spirituality axis: Truth leads me to an encounter with the living
God.
Individual Dynamics:
3. Repentance: I am seeing why I have particular sins.
4. Faith: God is giving me high confidence and a deep sense of his love.
Corporate Dynamics:
Intake Stroke
5. I am focusing on Kingdom-centered prayer and the glory of God.
6. I preach both sound doctrine and personal application of truth to heart & life.
Combustion
7. God’s people are showing the beauty of Christ—humility yet confidence.
8. The church is growing through constant flow of conversions.
Power Stroke
9. Christians are giving themselves to service in the community and using
Kingdom values in business, science, the arts, etc.
Marks
10. Doctrinal yet relational: we experience strong teaching and growing
relationships.
11. Word yet deed: we emphasize evangelism and mercy ministry.
12. Form yet freedom: while holding to Biblical truth we are culturally flexible.
13. Worship in spirit and truth: our worship is both expectant and dynamic.

C h a p t e r 1 1 . I n d i v i d u a l R e n e w a l D y n a m i c s90
Under Individual Renewal we will study first what Keller calls the Love-Law axis. Then
we will look at repentance and living by faith.
1 1.1 L A W A N D L O V E A XIS
Two spiritual
The gospel shows how God's law and love was fulfilled on the cross. The gospel cannot
pathologies
have its impact unless both God's law and his saving love in Christ are both clearly
communicated.
Only a fraction of the present body of professing Christians are solidly

appropriating the justifying work of Christ in their lives. Many have so light an
apprehension of God's holiness and of the extent of the guilt of their sin that
consciously they see little need for justification, though below the surface of
their lives they are deeply guilt-ridden and insecure. Many others have a
theoretical commitment to this doctrine [of justification through imputed
righteousness] but in their day-to-day existence they rely on their sanctification
for their justification, in the Augustinian manner, drawing their assurance of
acceptance with God from their sincerity, their experience of conversion, their
recent religious performance or the relative infrequency of their conscious,
willful disobedience. --Lovelace Dynamics of Spiritual Renewal, p . 101 ff.
Notice there are two basic different spiritual conditions that need to be diagnosed. The
gospel must be used as a surgical tool on both.
a) Some people have little understanding of their sin. Therefore the concept of
Christ's sacrifice and free grace affects them little. They need a healthy dose of
teaching concerning the law and God's holiness. They need conviction of sin, to
think about their sin in a God-centered way.
b) Others have a sense of their inadequacy, flaws and sins, but have only a
theoretical concept of justification by faith or of their adoption into God's
family. They need to see how justification must become the basis for day-to-day
activities. They must see that shyness, or pride, or worry, or discouragement, or
despair is inconsistent with the gospel. In order to constantly stay renewed and
vital, Christians must continually apply the spiritual dynamic to themselves.
The gospel, in short, must be used to comfort the afflicted and afflict the comfortable!
Another way to put it, the gospel must be used to correct the imbalances of temptation
and accusation which occur if law or love is missing:
90
Tim Keller, Individual Renewal Dynamics, School of Servant Leadership, part IB.
"State of Spiritual temptation" “State of Spiritual accusation”
Imbalances
Our hearts temp t us (James 1: 14). Our hearts condemn us (I Jn 3:20).
Satan tempts us (I Thess 3:5). Satan accuses us (Rev 12:16).
Too light a view of one's sin. Too light a view of grace.

Too light a view of God’s holiness. Too light a view of God’s love.
Conscience silent or numb. Conscience roaring, over-sensitive.

Conscience hardness. Conscience inflammation.
Gospel half: Gospel half:

We are too sinful and weak to ever God accepts believing sinners as if
please a righteous and holy God or to we had done all Jesus had done and
solve our own problems. paid all Jesus paid.
Presumption. Taking God's law lightly; Guilt. Taking God’s imputed

self-actualizing tendencies. A righteousness lightly. A denial of the
resentment of God’s claims and necessity of complete, total reliance on
sovereignty. Feeling I can’t be free if grace. Feeling I can’t be worthy if
God is totally to be obeyed. salvation is totally gratis.
Slothfulness Drivenness
A lack of conviction of sin. A lack of conviction of (imputed)
righteousness.
Results: Loss of assurance by violating Results: Loss of assurance by denial

the conscience. of grace.
Root: Pride expressed in unbelief of Root: Pride expressed in unbelief

God’s goodness. “If I obey him totally of God’s goodness. “I can’t believe
I will be unhappy.” he will accept me as is.”
Remedy: Convince those thinking not Remedy: Convince those thinking are
under the power of sin that they really under control of sin that they really
are. aren’t.
Idols of power and comfort! Idols of approval and control!

I will be OK if I can beat the I will be OK if I am loved and
competition and get comfortable. live up to all my standards.
Often lured into through successes. Often lured into through failures.
Superiority complex/pride. Inferiority complex/pride.
Show them the real sin under the sin Show them the real sin under the sin
to repent of a denial of God’s to repent of a denial of God’s
goodness—a mistrust of his love. A goodness—a mistrust of his love, a
rejection of the gospel. rejection of the gospel.

If either law or love is missing in a Christian's life, the gospel fails to operate. Either
The loss of spiritual
through temptation or accusation we find ourselves being controlled by our self-righteous
power
strategies for life, our idols. When we do not build our lives on our standing in the gospel,
we will be insecure, guilt-ridden, defensive, quarrelling, bigoted, selfish, inward-looking,
arrogant and afraid.
Christians who are no longer sure that God loves and accepts them in Jesus,
apart from their present spiritual achievements, are subconsciously radically
insecure persons--much less secure than non-Christians, because they have too
much light to rest easily under the constant bulletins they receive from their
Christian environment about the holiness of God and the righteousness they are
supposed to have. Their insecurity shows itself in pride, a fierce defensive
assertion of their own righteousness and defensive criticism of others. They
come naturally to hate other cultural styles and other races in order to bolster
their own security and discharge their suppressed anger. They cling desperately
to legal, pharasaical righteousness, but envy, jealousy and other branches on
the tree of sin grow out of their fundamental insecurity.91
But when we call people to the gospel, we call them to do two things. a) to radical
repentance and then b) to rely on Christ by faith. Radical repentance means that they do
not only repent of their sins, but also of their righteousness--they see the utter
unacceptability of even their best deeds. By resting in Christ we mean that they see they
can be completely accepted as righteous in Him; his record becomes theirs and thus his
blessings and rewards. This not only converts nominal Christians, who thought they were
saved through good works, but it also vitalizes lethargic Christians. It brings spiritual life,
joy, freedom and boldness. That is where the assurance, the "unction" comes from. This
is the "renewal cycle": 1) radical repentance and 2) a faith sight of Christ. This cycle is
evident in Colossians 3:1-7 (put to death the earthly nature; set your heart on things
above) and Romans 8:1-13 (mortify the deeds of the body; set your mind on things of the
Spirit).
Many people resist full truth of God's holiness/our sin or the full truth of our total and
permanent acceptance. To do either is to lose both your understanding and experience of
God's grace, and that will erode renewal dynamics. The dynamic of spiritual renewal is
this. The more sinful you discover yourself to be, the more you realize the radical nature
of God's grace. But the more radical you see his grace, the more you are freed to
recognize your weaknesses and shortcomings. And the more you see those, the more
sweet grace becomes--and so on. Thus the gospel creates in you an increasingly intense
humility yet confidence. Without the gospel, humility and confidence only increase at
each other's expense. But in the gospel, humility and confidence increase together.
REFLECTION:
C. J. Miller poses these questions throughout his book Outgrowing the Ingrown Church.
1. Is God working in your life?
2. Have you been repenting for sins recently?
3. Are you building your life on Christ’s free justification or are you guilt-ridden?
4. Have you done anything simply because you love Jesus?
5. Have you stopped anything simply because you love Jesus?
6. Do you see the fruit of the Spirit growing?
7. Do you think God is happy with your missionary zeal?
8. Do you see yourself as growing spiritually?
91
Lovelace, Dynamics of Spiritual Life, p. 212
1 1.2 REPE N T A N C E
What Repentance is: Gospel-based repentance differs from dead works repentance in
two ways.
Without an orientation to the gospel, the heart will repent out of fear of consequences and
A. Motivation. out of fear of rejection. "Obey or you will be rejected.” But the gospel leads you to repent
because Jesus died for your sin, so you would not be rejected. In a sense, the gospel says:
"how can you treat one like this who paid this cost so that you would not be rejected?"
Legalistic remorse says, "I broke God's rules", while real repentance says, "I broke God's
heart.” Legalistic repentance takes sin to Mt. Sinai, gospel repentance to Mt. Calvary.
Legalistic repentance is convicted by punishment, gospel repentance becomes convicted
by mercy. Repentance out of mere fear is really sorrow for the consequences of sin,
sorrow over the danger of sin--it bends the will away from sin, but the heart still clings.
But repentance out of conviction over mercy is really sorrow over sin, sorrow over the
grievousness of sin--it melts the heart away from sin. It makes the sin itself disgusting to
us, so it loses its attractive power over us. We say, "this disgusting thing is an affront to
the one who died for me. I'm continuing to stab him with it!"
Look at how Paul calls people to live moral lives. "For the grace of God that brings
salvation has appeared to all men. It teaches us to say "no" to ungodliness and worldly
passions, and to live self-controlled, upright and godly lives." (Titus 2:11-12) Contrast
this with how many sermons you have heard telling people to say "no" to immorality.
Often the implicit or explicit reasons are: "It is against the Bible" or "it will hurt your
self-esteem" or "it's against our Christian principles," or "your sins will find you out;
you'll reap what you sow." Often all of those things are true, but they are inadequate and
secondary motives. Only the grace of God, the logic of the gospel will work. Titus says it
"teaches" us us to say no, it argues with us. The gospel tells you that the sin beneath your
sins is that you have made something besides Christ the center of your life. You have
concocted a self-salvation strategy based on something that you have decided is more
important than Christ and more of a savior than he. The gospel tells you that your sin is
always the result of disbelief that you are accepted in Christ alone.
The gospel creates the only kind of grief over sin which is clean and which does not
crush. It says: "Look at Jesus dying for you! He won't leave you or abandon you--how
then can you respond as you are? He suffered so you wouldn't do this thing! You are not
living as though you are loved! As his child! It is not because he will abandon you that
you should be holy, but because this is one who at inestimable cost to himself has said he
won't ever abandon you! How can you live in the very sin that he was ripped to pieces to
deliver you from?" See the GRACE of God argument? It is the only argument which
cannot be answered. This creates the only motivation that leads you to hate the sin
without hating yourself. It is the only motivation that will bring sin to lose its attractive
power over you.
How can this be? The sight of Christ dying for you is at once both the one thing in the
world that most convicts you to be holy and yet most assures you that you are infallibly
loved. If he died for you--that is the conviction. But if he died for you--that is the
comfort. The reason we are convicted is because we know our sin is the height of
ingratitude for his blood. William Cowper speaks of how it feels to take one's sin to the
cross.
With pleasing grief, and mournful joy

My spirit now is filled.
That I should such a life destroy,
Yet live by him I kill'd.

It is pleasing grief. It hurts worse than mere fear of punishment, yet it builds up even as it
convicts. For there is nothing that can pry him away from me. He took the very wrath of
God for me and stayed there for me--what could I do now that his love could not bear?
Two other quotes show the radical difference between this repentance and legalistic
remorse.
A legal[isticl conviction of sin ariseth from a consideration of God's justice

chiefly, [but] and evangelical conviction from a sense of God's goodness. A
legally convinced person cries out, I have exasperated a power that is as the
roaring of a lion... I have provoked one that is the sovereign Lord of heaven and
earth, whose word can tear up the foundation of the world... But an
evangelically convicted person cries,’ I have incensed a goodness that is like the
dropping of the dew; I have offended a God that had the deportment of a friend
... Oh my marble, iron, hard heart ... !' [An evangelically convicted heart] makes
every review of God's acts of kindness to be a sting in the conscience; it makes
such person miserable by mercy ... 0 wretch, to run from so sweet a fountain to
rake in puddles!92
Look upon Him you have piecred. Say to thy soul, ‘What have I done? What
love, what mercy, what blood, what grace have I despised and trampled on! Is
this the return I make to the Father for his love, to the Son for his blood, to the
Holy Spirit for his grace? Do I thus repay the Lord? Have I defiled the heart
that Christ died to wash, that the lovely Spirit of God has chosen to dwell in?
And what can I say to the dear Lord Jesus? How can I hold my head up before
him? Do I account my intimacy with him of so little value, that for the sake of
this sin I have scarce left, him any room in my heart? How shall I escape if I
neglect so great a salvation? Have I, through infinite cost to Christ, now
obtained access to the countenance and presence of the Father that I might now
provoke him to his very face? Was my soul washed and straightened up by God
to make room for new defilements? Shall I now work to endeavor to frustrate the
very end goal of all the mighty sufferings and torments and death of Jesus
Christ? Shall I daily cause grief in the heart of that Spirit within me whereby I
am sealed until the day of redemption?' Friends, entertain thy heart daily with
such treaties. See if it can stand hard before this aggravation. If this makes it not
melt in some measure, I fear thy case is dangerous.93
B. Radicality. Without an orientation to the gospel, repentance is set against superficial behavior.
E.g. "I should not worry! It's a sin! Christians shouldn't worry." The gospel orients to
self-righteousnesses, forms of flesh that are the roots of the sinful behavior. E.g. "I
am worried because this thing has become my righteousness. But Jesus is that now to
me!" Radical repentance means that we do not only repent of our sins, but also of our
righteousness. This our alternative salvations, alternative righteousnesses. We repent
when we see our root sin is to "puts the mercy by" and demand other things as our
righteousness and salvation. William Cowper puts it like this:
While unbelief withstands thy grace,

And puts the mercy by,
Presumption, with a brow of brass,
Says, 'Give me, or I die!"'
The Puritans called all this "mortification "--the detecting of the operations of the flesh,
indwelling sin in the life, and then the rooting it out by taking them to the cross and
withering them in the light of God's holy love. In Reformed theology, mortification does
not refer primarily to the suppression of the external acts of sin, but it refers to weakening
92
Stephen Charnock, Works, vol. 4, p. 199.
93
John Owen, “On Mortification”, Works, vol. 6, p.56.
the root.
Mortification is loosening sin at the motivational level. Idolatrous desires for power, or
Mortification approval, or self-control, or pleasure and comfort are roots of the flesh that can continue
to control our lives even as religious people. Though we may refrain from external sinful
activities, pride, envy and fear can still shape our lives, even our religious activities.
The repentance that takes place in revival is especially a repentance from dead works.
(How much more, then, will the blood of Christ, who through the eternal Spirit offered
himself unblemished to God, cleanse our consciences from dead works, so that we may
serve the living God! Heb 9:14) This is repentance from self-sufficiency, self-confidence,
self-righteousness and the fears and insecurities that result. They are all seen as a proud
refusal to accept that the Father's love which is free through Christ. My repentance that
brings life says to our prides, false securities, fears, anxieties and bitternesses, "This is
not my peace! This is not my salvation! This will not control me! I will see it for the false
god it is! "
It is therefore not surprising that many congregations which are full of
regenerate people are nevertheless not very alive spiritually, since spiritual life
demands metanoia a new mind of repentance, and this requires more than an
initial setting of the heart against the shallow expressions of sin which the
believer is aware of at the time of conversion. Many of our congregations are
full of what the Puritans would call dead goodness, ethical respectability which
has motivation in the flesh-- are moral out of a sense of self-righteousness or
superiority.94
We have just spoken about a moralistic misuse of the gospel, which says: "If you are
unhappy it is because you are not living right--change you behavior.” But the gospel
makes us look deeper. There is another kind of superficial use of the gospel--a
"psychologistic" misuse. Many Christians describe emotional healing that uses the gospel
to comfort improperly. The description goes something like this: "Because of my past, I
had many emotional wounds and I was trying to use people or work in order to feel good
about myself and get that love. But now I see God loves me as I am." It would be better
to say, "Because of my past, I learned to make people or work into idols for earning my
own salvation and self-worth--they were far too important to me. I was convicted deeply
that these things were ways of wounding and rejecting the Son who died for me. If he did
all that, how could I treat this work so lightly--ignoring it! But then I realized he died for
these deeper sins as well. So I repented for them and now they no longer rule me." That
would be a much more rich encounter with Christ. The first approach makes you out to
be a victim and Christ's love will not be precious, because you have minimized your own
sin.
Thomas Watson gives six characteristics of real repentance.95 They are based closely on
Repentance-how it is Psalm 51. I append the verses from the Psalm with each characteristic.
done
1. Sight. v.3 "My sin is ever before me.” No one can really repent without the Holy Spirit
giving us some illumination --making our sin real to us.
2. Sorro w. v.4a "Against you, you only have I sinned and done what is evil in your sight."
Real repentance involves real sorrow over sin and the way it has grieved and
cost God. False repentance is sorrow over the consequences of sin and the way
it has grieved and cost you. Self-pity may appear to be repentance, but it is not.
3. Responsibility. v.4b "You are proved right when you speak, and justified when you
judge." Real repentance makes no excuses, shifts no blame, takes full
responsibility and readily accepts any consequences without complaint. This is
94
Lovelace, Dynamics of Spiritual Life, p. 92.
95
Thomas Watson, The Doctrine of Repentance (Banner of Truth reprint, 1987)
"confession" proper--agreeing with the judge.
4. Humility. v. 5 "Surely I was sinful at birth..." In real repentance there is a change in

one's whole attitude toward oneself. You become dependent on God and others.
The myth of self-sufficiency is shattered.
5. Hatred. v.4 "What is evil in your sight.” If there has been real sorrow for the sin (and
not just the consequences), then as result you will come to hate the sin in itself.
Richard Sibbes put it "Repentance is not a little hanging down of the head, but a
working of the heart so that sin is more odious than any punishment." Watson
says it is to unmask our sin and see it as the "most misshapen monster" that it is.
6..Change. v.12"Grant me a willing spirit.” If the other five elements are there,
somewhat in this order, you will forsake the sin. It's power over you will be
weakened and you will at least make progress out of it.

1 1.3 L IVIN G B Y F AIT H
As we do gospel repentance, our comfort and healing is intrinsic in the process. As we

The discipline of said above, the main sin is the rejection of the finished work of Christ in our behalf. So
grace the second part of the renewal dynamic is to come to reflect on and see ourselves as we
are in Christ. Believers receive power, boldness and joy to the degree that they grasp the
reality of their standing in the gospel. Spirit power comes from filling the mind with,
reflecting on, and acting in accord with our position in Christ--a son, a temple of the Holy
Spirit, a king seated and reigning. The root of vibrant Christian living is "warming
oneself at the fire of our privileges and redemption in Christ, rather than stealing self-
acceptance from other sources (power, popularity, status, pleasure)." 96 It is to be melted
by spiritual understandings of who you are in Christ. It is living in holy consciousness of
these things. It is recognizing that all your insecurity, guilt, defensiveness, fear,
selfishness and lacks of self-control are due to your forgetting these things.
The remedy against this is to look upon all your sins as charged upon the
account o Christ. All our sins were made to meet upon Christ, as that
evangelical prophet put it: 'He was wounded for our transgressions, he was
bruised for our iniquities, the chastisement of our peace was upon him, and with
his stripes we are healed'. Saith the wife to the bill collector, 'if I owe you
anything, go to my husband', so may a believer say to justice, 'if I owe you
anything, go to my Christ, who has underwritten me fully.' I must not sit down
discouraged, under the fear of those debts which Christ, to the utmost farthing,
has fully satisfied.
The remedy against this ... is, to solemnly consider, that believers must repent
for their being discouraged by their sins ... it springs from their refusal of the
richness, freeness, fulness, and everlastingness of God's love, and from their
refusal of the power, glory, sufficiency and efficacy of the death and sufferings
of the Lord Jesus Christ; and from their refusal of the worth, glory, fullness,
largeness, and completeness of the righteousness of Jesus Christ .... God did not
give a believer a new heart for it to be rent and torn in pieces by
discouragements. -- Thomas Brooks
This then is the cycle. The human conscience is deeply disordered in its belief that we
must have our own holiness and good works to be acceptable. Unless the conscience is
deeply assured of being 'accepted in the Beloved', a person will repress and refuse any
information about the depth of one's sin. Only if this fact is set upon the background of
deep repentance will it be an electrifying, freeing, vitalizing truth to hearers. But on the
other hand, only if the holiness of God is preached against the background of Jesus'
atoning sacrifice can the hearer even see the depth of his sin against such a gracious God .
When Paul says, "we walk by faith, not by sight,” he is not contrasting faith with reason,
but with sight or feelings. To walk by faith is to discipline yourself to act and think in
accordance with the truths of the gospel. Often the Holy Spirit comes in and makes this
easy--other times you have to do it by pressing your own thoughts down the right
corridors. Newton put it well. He wrote: If I may speak my own experience, Ifind that to
keep my eye simply on Christ, as my peace and my life, is by far the hardest part of my
calling ... It seems easier to deny Self in a thousand instances of outward conduct, than in
its ceaseless endeavors to act as a principle of righteousness and power..97
One way to do this is to look at what the flesh is verbalizing in your heart. Identify it and
denounce (refute) it. "Father, I see how much I want this out of fear. My anxiety and
anger occur because I habitually forget your unwavering love for me in Christ. Forgive
96
Lovelace, Dynamics of Spiritual Life, p. 92.
97
J. Newton, Works, vol. VI (Banner of Truth reprint), p. 45.
me and cleanse me from these motives, which rise from the works-righteousness of my
old life." Then articulate the motives of the gospel, the Spirit. Say them to yourself as you
proceed through the activity. Constantly remind yourself and pray to the Father as his
child, reinforcing adopted child perspectives. "Father, I do this for you, not for the
success it might bring to me. I know that your recognition is the only one I need. I know
that I cannot control the situation--you are under control. If I fail it will be woven into
your fatherly plan for my life, and you are out for my joy and greatness and glory!”
The essential discipline is meditation on the truth. Meditating is a crossing of two other
Meditation and disciplines: Bible study and prayer. Meditation is both yet it is not just moving from one
communion to another--it is a blending of them. Most of us first study our Bible, and then move to the
prayer list, but the prayer is detached from the Bible you just studied. But meditation is
praying the truth just studied deep into your soul till it catches fire. By fire we mean until
it makes all sorts of personal connections--with YOU personally, so it shapes the
thinking, it moves the feelings and changes the actions. Meditation is working out the
truth personally.
The closest analogy to meditating on the truth is the way a person eagerly reads a love
letter. You tear it open and you weigh every word. You never simply say, "I know that"
but "What does this mean? What did he or she really mean by that?" You aren't reading it
quickly just for information--you want to know what lies deep in the clauses and phrases.
And more important, you want the letter to sink in and form you.
Augustine saw meditation, "the soul's ascent into God" as having three parts: retentio,
contemplatio, dilectio.
First, retentio means the distillation of the truths of Scripture and holding them centrally
in the mind. This means study and concentration on a passage of Scripture to simply
understand it, so you see its thrust. "Retentio" is thus learning what a passage says. The
many books on Bible study and interpretation can help us here. Second, contemplatio
means "gazing at God through this truth.” It is to pose and answer questions such as:
--what does this tell me about God,- what does it reveal about him?
--how can I praise him for and through this?
--how can I humble myself before him for and through this?
--if he is really like this, what difference does this particular truth make to how I
live today?
--What wrong behavior, harmful emotions, false attitudes result in me when I
forget he is like this?
--how would my neighborhood, my family, my church, my friends be different if
they saw it more deeply?
--does my life demonstrate that I am remembering and acting out of this?
--Lord, what are you trying to tell me about you, and why do you want me to
know it now, today?
Above all, the purpose of contemplatio is to move from a kind of objective, analytical
view of things to a personal dealing with God as he is. It is to deal with God directly, to
stretch every nerve to turn this knowing about into knowing--to move from knowing a
fact about him to actually seeing him with the heart--to adore, to marvel, to rest in, or to
be troubled by, to be humbled by him. It is one thing to study a piece of music and
another to play it. It is one thing to work on a diamond, cutting and polishing it; it is
another to stand back and let it take breath away.
Third, dilectio means delighting and relishing the God you are looking at. You begin to
actually praise and confess and aspire toward him on the basis of the digested and
meditated truth. If you have moved from learning to personal meditation then, depending
on your spiritual sharpness, the circumstances of your life at that time, and God's

sovereign Spirit, you begin to experience him. Sometimes it is mild, sometimes strong
and sometimes you are very dry. But whenever you are meditating ("contemplatio") and
you suddenly find new ideas coming to you and flowing in, then write them down and
move to direct praising and confessing and delighting. That is (as Luther would say) the
"Holy Spirit preaching to you.”
Another great master of the art of meditation and "the ascent of the soul into God" was
John Owen. He wrote The Grace and Duty of Being Spiritually Minded on Col 3:2 "set
your affections on things which are above" and Rom 8:6 "to set the affections on spiritual
things is life and peace.” He also wrote several examples of meditation, including
Meditations and Discourses on the Glory of Christ. He describes meditation in virtually
the same terms as Augustine.
First comes the actual exercise of the mind, fixing thoughts and meditations
upon spiritual truths .... 2. Next comes the inclination of all the affections toward
these things, whereby they cleave to the spiritual truths and make an
engagement unto them .... 3. Finally comes a relish and a savor in which lies the
sweetness and the satisfaction of the spiritual life. We taste then by experience
that God is gracious, and that the love of Christ is better than wine....
If we settle for mere speculations and mental notions about Christ as doctrine,
we shall find no transforming power or efficacy communicated unto us thereby.
But when, under the conduct of spiritual light, our affections do cleave unto him
with full purpose of heart, our minds fill up with thoughts and delight in him--
then virtue [change in character] will proceed from him to purify us, increase
our holiness, and sometimes (notice) fill us with joy unspeakable and-full of
glory .....
Where light leaves the affections behind, it ends in formality and or atheism;
where affections outrun light they sink into the bog of superstition.
When anyone hears the gospel expounded, almost immediately they ask, "what, then--
Grace, law, and shall we sin that grace may abound?" (Romans 6: 1). In other words, if we are saved by
motivation grace alone, what incentive do we have for leading a holy life? Actually, that very
question reveals that the main incentive we had (before the gospel came home to us) was
fear of rejection! If your incentive for holiness vanishes when God's condemnation
vanishes, then your only motivation was a fear of condemnation.
When the gospel dawns on the soul, it becomes a transforming power (Romans 1: 17).
Instead of seeing the law of God as an abstract moral code, Christians see it as a way to
know, serve and resemble their Master. Instead of obeying to make God indebted to
them, they obey because they are indebted to him. Instead of being driven by an anxious
sense of being unacceptable, they are empowered by grateful joy. The difference between
these two ways of morality could not be greater. Their spirits, goals, motivations and
results are entirely different.
If we give a gift to someone in order to get generosity from them, we are really giving
ourselves the gift--it is not a real gift at all. But if we give a gift to a party simply saying
thank you for a generosity already received, then we are truly giving the gift to him or
her. We expect nothing in return. So anyone who does good works in order to merit
heaven is doing not a single truly good work at all. They are not being done for God--
only for yourself. Ironically, it is only when you do not trust in your good works at all for
salvation that they become truly good, done for God rather than you. If you think your
good works are good, then they aren't. If you realize your good works aren't good, then
they are.

In principle, then, a Christian lives a life of discipline and godliness out of gratitude. In
practice, of course, our emotions are not very truly. We seldom feel the gratitude we
should. Yet a Christian's motivation, even when spiritually dry, is not a mere drudgery of
obligation.
A Christian says to his or her heart: "I do this because I want to please God--give him
pleasure because of a) what Jesus did to reach me ("it cost him so much more than 30
minutes of sleep!”) and b) because of who I now am in him ("a child of God with access
to the father"). When you say this, this is faith working by love. Sometimes there is strong
positive emotion carrying you through--grateful joy because of an experience and taste of
grace. But other times there is less emotion but a moving by faith and gratitude because
of a faith-look at grace. What is a faith look?
Our experience of grace while we are on earth is always a mixture of actual experience or
enlightenment (see Eph. 1: 1 8ff, 3:14ff) and taking our grace on faith. Paul says we walk
by faith, not by sight (11 Cor 5:7), yet he prays that we might have as much spiritual sight
(or direct experience) of God's grace as possible (Eph. 1: 18). By faith we often have to
say "I don't feel like a child of God, nor do these people treat me as that, but I know that I
am, and I will go on that.” That is faith working with little feeling or sight. This means
we get up to have our “quiet time” not out of fearful sense of duty, and not even mainly
out of self-interest, but by goosing our heart-feelings by faith-remindings of what Jesus
has done and who we now are. Sometimes our faith becomes full of sight, and as we
meditate and praise God for his work and our new standing, the impulse for pleasing God
is powerful and strong. Other times our faith has very little sight in it.
So does a Christian have an obligation to keep the law of God?
The most balanced answer is to say: the Christian is freed from the law as a system of
salvation, but the Christian, joyfully desperate to please the gracious God, is obliged to
use the content of the law to do so. However, the obligation is now the "commands of
love.” When you are deeply in love with someone, and you are sure of their love for you,
you eagerly find out the things that delight and please them, and then you say, "your wish
is MY command!" You feel an obligation, but it is an obligation of love.

C h a p t e r 1 2: C orp or a t e R e n e w a l D y n a m i c s
Revival/renewal is a work of God in which the church is beautified and empowered

Introduction because the normal operations of the Holy Spirit are intensified. The normal operations of
the spirit are: 1) Conviction of sin (John 16:8), 2) Enjoyment/assurance of grace and the
Father's love (Rom. 8: 15-16), 3) Access to the presence of God (John 14:21-23; 11 Cor.
3:17-18).
This view differs or opposes three other common views: 1) The popular charismatic
notion of revival, which sees revival as essentially the addition of extraordinary
operations of the Holy Spirit (miracles, healings, prophecy, revelations). In other words,
the more spectacular gifts of the Spirit are emphasized and looked for. 98 2) The popular
fundamentalist view is that revivals are simply especially vigorous seasons of
evangelistic activity. A revival is an evangelistic crusade or a city wide mission, etc. 3)
The popular liberal Christian view that revivals were primitive, emotional cathartic
events, occurring among uneducated people who were subject to psychological
manipulation by evangelists.
The following explores how to bring the gospel to bear on a church in order to see
revival and renewal. We have said ( in "Spiritual Renewal Dynamics: An Overview")
that there are two conditions for renewal in a church or life.
1. Law-Love axis . This means the church has to understand the gospel itself through an
equal and complementary emphasis on both the holiness of God and the love of God
culminating in his grace toward us when he gave his Son to die on the cross.
2. Theology-Spirituality axis . This means the church has to give equal and
complementary emphasis on both sound doctrine and experience of God's presence.
We looked at the first condition at the beginning of "Individual Renewal Dynamics" and
we will look at the second condition here.
1 2. 1 T H E O L O G Y A N D S PIRIT U A LIT Y
The very first foundation for gospel renewal is sound doctrine, because the gospel is a
Theology truth. Unless that truth is intact and fully grasped, it cannot have its renewing effect.
Biblical doctrine is the normal instrument by which the Holy Spirit regenerates the
human heart (I Pet. 1:22-23; Rom. 10:9,17). A rocket's aim, if off by a millimeter on
earth will result in a "miss" of thousands of miles out in space. So even minor distortions
of the gospel will result in major pathologies in the intellectual and spiritual life. Paul is
adamant that even the slightest change in the gospel means that the whole faith is lost. He
puts a curse even upon himself if he would ever innovate or change it. Any "different
gospel" from the original is really "no gospel at all" (Gal. 1:6-7).
98
"Alas! What need is there of miracles, such as healing sick bodies and restoring sight to blind eyes, when we
see greater miracles done every day by the power of God's word? Do not the spiritually blind now see? Are not
the spiritually dead now raised, and the leprous souls now cleans'd and have not the poor the gospel preached
to them? And if we have the thing already, which such miracles were only intended to introduce, why should
we tempt God in requiring further signs?' George Whitefield, Works vol. I., pp. 50-51. We should not insist, at
the other extreme, that extraordinary phenomena (such as healing, etc.) cannot be part of revival. Some revivals
contain them and some do not. We cannot say that such phenomena are essential to revival. They should not be
encouraged. See Lloyd-Jones, Revival (Crossway, 1985) for an excellent set of guidelines concerning these
matters (pp. 132-147).

But we must be careful here. The gospel is endangered by any change in the cardinal
doctrines of the faith. Differences and mistakes upon the secondary doctrines--about
church government, baptism, spiritual gifts, prophecy, etc--have not been a barrier to
renewal. God has sent major revivals to Anglicans, Presbyterians, Lutherans, Baptists,
Wesleyans, Pentecostals and many other groups with widely varying views on many
issues. Since these groups differ on so many things--someone is holding to erroneous
positions, yet they are being blessed by God. So perfect accuracy in all details of doctrine
is not a prerequisite!
So then what doctrines need to be maintained? The cardinal doctrines. What are they?
They are those essentials that, if they are lost, undermine salvation by grace. Luther
makes this point in his commentary on Galatians--that serious heresies are those mistakes
that undermine salvation by grace. Over the years, it has been taught that Jesus is only a
man, or only God, that Go d is only holy and just or only love and mercy, that human
beings are not really sinners or not really in God's image, that Jesus' death on the cross
was not really substitutionary, that new birth and work of the Holy Spirit is not absolutely
necessary, that God does not do miracles--so that the resurrection did not occur and the
Bible is not really God's revelation. If many of these views are held, they undermine
grace salvation, they directly assault it, and we are actually are saved by something we
do.
Put positively--the first condition of spiritual renewal is to hold to the basic teachings of
Hold to basic the Apostle's Creed and the gospel itself. The Father is holy and demands holiness. All
teachings of the men and women stand as sinners before him. Christ by his cross has taken away all God's
gospel wrath for sin and his life has prepared a perfect record of righteousness for the account of
believers. The Holy Spirit does a radical work of regeneration in believers. Through faith,
not through any good deeds or efforts of his own, a person can have his or her sins
permanently forgiven and can be treated as perfectly righteous by God. God treats
believing sinners as though they had personally obeyed and suffered all that Jesus obeyed
and suffered; God dealt with Jesus on account of what we deserved, and he deals with us
on account of what Christ deserves. 99
Without this basic message, renewal does not occur. For example, the Unitarians have
never had a revival (nor do they want one)! But other doctrinal imbalances can make
renewal difficult. Liberal Protestantism has undermined the idea of human sin. It leads us
to be so secure in our own righteousness that we don't feel we need a sacrifice by Jesus at
all. On the other hand, Roman Catholicism has a very pervasive view of sin, but it leads
people to be so insecure about their righteousness that they need continual re-sacrifices to
deal with sin. One side moves away from a radical view of grace, the other from a radical
view of sin. There can of course be renewals in both the Catholic church and mainline
churches, but only insofar as people within look and move toward the doctrines of the
Bible as recovered by the Reformation.
For sound doctrine to be a condition of renewal, cardinal doctrines must not only be
believed. Even within churches that subscribe to central doctrines of the gospel, renewal
is sometimes blocked because of a lack of attention to them. It is easy to "major in the
minors" by over-emphasis on good but secondary issues: politics, prophecy, healing and
spiritual gifts, or other distinctives that set your church off from other denominations and
traditions. When this happens the result is a dead orthodoxy. See below.
But a mere intellectual understanding of doctrine is not enough--it does not guarantee
Spirituality spiritual life (II Tim.3:5; I Cor.13:1,2; Rev.2:2-4). And the second condition for renewal
is to be deeply aware that doctrine is not enough. Smugness in doctrinal accuracy leads
to dead orthodoxy". Ironically, the doctrinal accuracy becomes a "work" which replaces
99
This particularly strong statement of the gospel has always been recovered and communicated clearly in times
of revival. For excellent summaries of the doctrinal heart of revivals, see Lloyd-Jones, Revival, (Crossway
Books, 1987), pp.33-54 and Richard Lovelace, Dynamics of Spiritual Life (IVP, 1976), pp. 81 - 144.
Jesus as Savior. The result is spiritual pride. Instead, what makes us Christians is
doctrinal truth spiritually applied to a spiritually illuminated heart (I Thess. 1:3-5).
Live orthodoxy is only found where the Holy Spirit opens the eyes of the heart
and imparts a vision of the true God and the actual human condition. This vision
changes the whole direction of life.100
This spiritual and divine light is...a true sense of the divine excellency of the
things revealed in the word of God, and a conviction of the truth and reality of
them thence arising .... There is a twofold knowledge of good of which God has
made the mind of man capable. The first, that which is merely notional...and the
other is, that which consists in the sense of the heart, as when the heart is
sensible of pleasure and delight in the presence of the idea of it. In the former is
exercised merely ... the understanding, in distinction from the …disposition of
the soul. Thus there is a difference between having an opinion that God is holy
and gracious, and having a sense of the loveliness and beauty of that holiness
and grace. There is a difference between having a rational judgment that honey
is sweet and having a sense of its sweetness. A man may have the former that
knows not how honey tastes; but a man cannot have the latter unless he has an
idea of the taste of honey in his mind.101
In the same way, a church must corporately have a profound sense of the possibility and
the need for the presence of God to "come down" upon us and our church when we
worship or witness or teach. A Christian or a church must know that by the Holy Spirit it
is possible to actually experience God, for the doctrinal truths being lifted up to shine
(Eph.1:18ff, Eph.3:14-21).
There have been three major Welsh revivals. In each case, the leader of the revival who
An example was doctrinally sound, found that he could not become a spearhead of revival until he had
some astonishing experiences of God's reality through the Holy Spirit's application of
these doctrines to his heart. These experiences were experiences of truth--but they were
experiences!
One Friday night last spring, when praying by my bedside, I seemed to be taken
up to a great expanse...it was communion with God. Before this I had afar-off
God .... After this experience I was awakened...a little after one o'clock... I was
taken up into divine fellowship for about four hours. What it was I cannot tell
you except that it was divine.102
-- Evan Roberts (1904)
"Though he had sought the blessing for years, he was abashed when he realized
it was at hand, awaiting God’s acceptation. He retired to rest at his usual time
on Tuesday evening, and slept for some hours. He awoke at 4 a.m. and was
conscious of .. a marvelous illumination of his faculties.103
-- Daniel Morgan (1859)
June 18th, 1735, being in secret prayer, I felt suddenly my heart melting within
me, like wax before the fire, with love to God my Savior. I felt not only love and
peace, but also a longing to be dissolved and to be with Christ; and there was a
cry in my inmost soul, with which I was totally unacquainted before, it was this-
100
Richard Lovelace, Dynamics of Spiritual Life, p. 277.
101
Jonathan Edwards, "A Divine and Supernatural Light", in Works, vol.11, p. 14.
102
Eifion Evans, The Welsh Revival of 1904 (London: Evangelical Press, 1969), p. 66.
103
Ibid.
-Abba, Father! Abba Father! I could not help calling God my Father; I knew
now that I was his child, and that he loved me; my soul being filled and satiated,
crying, 'It is enough--it is enough--I am satisfied; give me strength and I will
follow thee through fire and water.'...there was in me 'the love of God shed
abroad in my heart by the Holy Ghost' (Rom.5:5))104
-- Howell Harris (1735)
So the other pre-condition for renewal is a continuous, disciplined prayer life, in which
we are not simply doing petitions only, but seeking the face of God, to know him. There
must be a humbling over how little of God we have experienced, and a growing yearning
to know more of him.
These two pre-conditions do not usually co-exist in one church or tradition. Churches
tend to be divided into those who force an emotional worship which nearly demands that
God always be present, and those who see worship as a cognitive activity only and who
do not expect him to come down.
If one's church is not in a renewal dynamic, it is important to diagnose the condition that
ALTERNATIVES does exist. Just as in the physical realm, there are a number of pathologies that hinder
TO LIVE health, so in the spiritual realm.
ORTHODOXY
(Competitive A. Heterodoxy.. The first requirement for revival is that cardinal doctrinal truths are
conditions) to believed and held by the church. But be careful! God has sent revivals to Anglicans,
renewal/revival Presbyterians, Lutherans, Baptists, Wesleyans, Pentecostals and many other groups with
widely varying views on many issues. So perfect accuracy in all details of doctrine is not
a prerequisite! What then are the cardinal doctrines? The basic teachings of the Apostle's
Creed and the gospel itself. The Father is holy and demands holiness. All men and
women stand as sinners before him. Christ by his cross has taken away all God's wrath
for sin and his life has prepared a perfect record of righteousness for the account of
believers. The Holy Spirit does a radical work of regeneration in believers. He can
change absolutely anybody. Through faith, not through any good deeds or efforts of his
own, a person can have his sins permanently forgiven and can be treated as perfectly
righteous by God. God treats believing sinners as though they had personally obeyed and
suffered all that Jesus obeyed and suffered; God dealt with Jesus on account of what we
deserved, and he deals with us on account of what Christ deserves. 105 Without this basic
message, renewal does not occur. The Unitarians have never had a revival (nor do they
want one)!
B. Dead Orthodoxy. There are churches where the foundation doctrines are held by the
majority of the people, but the gospel is not really understood nor vitalizing people.
Lovelace writes:
Much that we have interpreted as a defect of sanctification in church people is
really an outgrowth of their loss of bearing with respect to justification. The
importance of this principle cannot be overemphasized. It is a major mistake to
think that dead congregations simply need to be more sanctified, when they do
not understand the gospel. Christians who are no longer sure that God loves
and accepts them in Jesus, apart from their present spiritual achievements, are
subconsciously radically insecure persons.106
104
Ibid. p. 67.
105
This particularly strong statement of the gospel has always been recovered and communicated clearly in
times of revival. For excellent summaries of the doctrinal heart of revivals, see Lloyd-Jones, Revival, (Crossway
Books, 1987), pp.33-54 and Lovelace, pp. 81 -144.
106
R. Lovelace, Dynamics of Spiritual Life (IVP, 1979) p. 212.

Dead orthodoxy makes a church into a religious cushion, which gathers people together
Kinds of “Dead weekly who desperately need reassurance that they are all right. Their religion is
Orthodoxy” designed to keep people from having to rely on Christ as real saviour. There are then
several basic kinds of dead orthodoxy.
First, there is the legalistic brand. This is usually found in conservative, separated
churches. They comply to detailed codes of conduct. They need to hear that they are
right and the liberals are wrong. Despite their intellectual belief in the gospel, in
practical life, they hope to be justified by their theological correctness, their
compliance to the codes.
Second, there is the power church variety. In this kind of church, people are challenged
to see God doing miracles through their faith and their surrender. But the great
degree of surrender and faith becomes the way these people feel justified by
God. They are crestfallen if healings and answers to prayer do not come--they are
sure their faith has been insufficient. People are never sure they are "submitted"
enough.
Third, there is the sacerdotal form, in which guilt-ridden people become tranquilized by
the beauty of liturgical form. The music, architecture and aesthetic finery of the
service helps people feel close to God temporarily.
Fourth, there is the presumptive variety, usually found in mainline churches where most
people believe basic Biblical truths, but whose consciences are pacified by a God
who is too forgiving to punish nice people who do lots of good deeds for the
unfortunate.
Nothing just stated should be interpreted as a denial of the importance of a) theological

accuracy, b) adherence to Christian ethic of purity, c) praying in faith for great things and
healing, d) the importance of beautiful worship, e) the need to help the poor. But in all the
examples, these important things have become substitutes for Christ--they actually have
become a form of what the Puritans called dead works. Essentially, the first forms stress
the law without grace, the last two forms form stresses grace without God's holiness.
Either way, the gospel is lost experientially.
Here are some marks of dead orthodoxy, especially of the "legalistic" kind (though some
Marks of “Dead of these marks would be found in the others. There is:
Orthodoxy”
1. Much more emphasis on defending the truth than propagating it. The
emphasis is on attacking false views, not winning sinners to Christ. There is
smugness toward those without the right views.
2. Strong, even fierce opposition to change program and worship. What people
call "closeness to God" is often the security (sentimentality) that comes from
familiar forms and procedures.
3. Often a desire for inspiring, general messages, but nothing disturbing. It is an
unwritten law that the pastor must be "nice" and must not offend anyone. On the
other hand, in the power churches, the other extreme may happen. The pastor
may become very authoritarian and controlling.
4. A tendency toward gossip and censoriousness. Differences cannot be
discussed lovingly. Defensiveness creates bitter quarreling. The only way the
church deals with this is to hide and suppress disagreements.
5. A dislike for the healthy disorder found in revival/renewals. Either the
tradition or the pastor and/or key lay leader must stay in control. Sometimes
there is an opposition to displays of emotion of any kind. During renewal people
are so willing to get involved in ministry and worship that there is a kind of
"divine disorder" that has to be addressed.
6. An unwillingness to believe in glorious possibilities. Unable to expect or

believe that certain kinds of people can change, or no vision for community
impact. Planning myopia that comes from a conviction that we can only do as
much as we have visible human resources for.
7. A little discussion of one's spiritual experience--nearness to God, growth in
love, temptations, and so on. There are objections to any self-examination or
regular accountability for one's growth in grace and walk with God.
8. Total focus on the needs and concerns of members and the survival of the
institution (church). No desire or intention to reach the world.
9. A lack of lay involvement. A consensus and expectation that the pastor should
do virtually all the ministry.
10. A strong clinging to cultural forms and customs --types of music and styles
of dress and speech and "unwritten" rules of conduct--which are semi-
consciously considered part of what it means to be a "mature" believer.
Dead orthodoxy is actually an effort to regenerate a set of ceremonial laws (like the
Mosaic regulations of ritual purity) which makes people feel acceptable to God.
In Galatians we read of the great debate between Paul and Peter over the continued
validity of the ceremonial law. In the Old Testament there were moral laws binding our
behavior. But then there were the ceremonial laws--regulations about being clean or
unclean. They have to do with food, clothing, diseases, the sacrifices, washings and other
rites of ceremonial purification. These were rites of approach, designed to show us that
we are unfit for the presence of God unless we are made holy. These regulations
(sacrifices, washings, food laws) could not really make you acceptable to God--see the
whole book of Hebrews! But the Jews came to see the ceremonial law as exactly the
same as the moral law. They saw it all as the way to become fit for God, the way of
salvation.
Now Paul was the first of the pillars of the early church to grasp the full implications of
the gospel for the law of Moses. 1) First, he realized that the ceremonial laws were
fulfilled in Christ, that Christ now makes us all "holy and without blemish" (Col. 1:22-
23)-- "clean" and fit for the presence of God. Therefore, such regulations of food and
clothing which other Jewish believers wanted to continue to use as part of their culture,
they should not impose on Gentile believers. 2) Second, the moral law is still the
obligation of the people of God. But we obey the law not as a way to salvation but out of
gratitude and debt to the one who has already saved us.
Dead orthodoxies are modern efforts to do what the 'Judaizers' of Galatians wanted to do.
They wanted to supplement the gospel with a set of highly specific cultural forms
designed to help people feel acceptable to God through their regulatory compliance and
their sense of superiority to others who were not so compliant. Paul saw this as the
destruction of the gospel and its freedom and power. He would write the same thing
today about many very orthodox churches.
This is Lloyd-Jones' term. It refers to churches which are orthodox and which show some
C. Defective signs of life born of the gospel. But revival and renewal are hindered by some other
Orthodoxy. defects which Lloyd-Jones lists:
1. Over intellectualism. This is a tendency to simply teach doctrines and the

gospel in an overly abstract way, instead of preaching and applying them to
hearts practically. A church may aim its entire ministry at the intellect rather
than the heart. Some pride over its sound doctrine may be evident to outsiders.
2. Lack of doctrinal balance. A church and/or pastor can become overly
absorbed in one of the non-cardinal doctrines. Too much teaching and emphasis
on prophecy and eschatology, on certain kinds of social concerns, on particular
kinds of spiritual gifts--all this can hinder revival. Another form of this is the
tendency of some churches to push its doctrinal distinctives on newcomers too

quickly.
3. An over concern with mechanics, organizations and machinery. A church can
begin to pin its hopes too much on certain kinds of programs, cooperative
campaigns, big rallies and meetings or other sorts of methods. Beware of
looking to church growth kits before knowing the presence of God in the midst.
4. Unmortified sin. Certain people, families or even the pastor might be
tolerating sinful practices which sap the spiritual strength of the whole
congregation. Cases that should receive discipline, but which do not, can
discourage the congregation. The pastor himself may simply be full of fears,
hiding secret sins and not able to lead his people to God.
It should be clear by now that defective orthodoxy and dead orthodoxy are not clear
categories. Rather, they are points on a spectrum. Most congregations are not totally dead
but have a mixture of defects and deadness along with some vital signs.
Note: Emotionalism is what Edwards and other theologians of revival have called
D. Emotionalism enthusiasm. This could fairly be classified as another form of defective orthodoxy. It is
usually found in churches that are neither dead nor heterodox. Yet unlike overt
intellectualism, overt emotionalism can easily fall into authoritarian semi-cultic
conditions. It deserves its own category.
Revivals and renewed churches have always been criticized from the right by the
heterodox and dead orthodox. The heterodox fear and disdain the fundamentalist
doctrines of the revival, while the dead orthodox fear and disdain the emphasis on
experience and the departures from traditional methods. But there is usually another
enemy of revival, on the left. This is the religious form of emotionalism, those who go to
extremes and lose sight of the basic factors of revival. The heterodox and dead orthodox,
of course, argue that emotionalism is the logical end of revivals. Emotionalism, however,
is also a pathology. By emotionalism we do not at all refer to the level of emotional
display present in worship or communication. Emotion is perfectly expected in renewal!
Tears and deep feelings are routine. And some cultures and temperaments will express
those emotions very demonstratively; others will be reserved and subdued. Emotionalism,
therefore, is not defined by the degree of emotion. We are talking instead of a distorted
orientation to the gospel in which emotion becomes too central.
1. Emotionalism is marked by methods aiming directly at stirring up the emotions. While

When emotionalism dead orthodoxy fears emotion and balanced revivalists see emotion as a necessary by-
becomes too central. product but not the goal of real renewal, emotionalists see it as an end in itself, an
absolutely necessary sign that the Spirit is at work. 'The best theologians of revival (such
as Edwards) have always distinguished between the emotional effects of real conversion
and false, forced emotions.
2. Emotionalism usually believes that extraordinary phenomena (tongues, healing,

prophecy and miracles) are essential to real revival. The writer is a non-charismatic (not
the same thing as an anti-charismatic). In this principle I am not denying that real revival
can include miracles. I am only making the point (which can be easily supported from
church history) that powerful revivals do not necessarily have to be accompanied by
"signs and wonders.” (See George Whitefield's comments in note 1.)
3.Emotionalism does not center on the gospel. It tends either to legalism (people rely on
their emotional experiences for acceptance with God) or even to anti-nomianism and
heterodoxy (people believe that doctrine and practice matter little, as long as they have
their experience of God).

Without the gospel, life eats up orthodoxy or orthodoxy eats up life. Why? Because
Summary principle: without the gospel and the cross, God's law cancels his loving desire to save us or God's
loving desire to save us would cancel his law. Truth eats up love or love eats up truth--
God's holiness and love cannot be reconciled. But in the gospel, on the cross, they come
together and shine out gloriously. Therefore, there are three ways in which Christianity
becomes distorted without the gospel.
LIVE
(4) (1)
ORTHODOXY HETERODOXY
(2) (3)
DEAD
1. "Live heterodoxy" - Emotional excess. Emphasis on experience and

doctrine not defined well or attended to. Life is pitted against doctrine;
imagination against reason.
2. "Dead orthodoxy" - Cognition excess. Legalism. Doctrine and order and

being right pitted against life, grace, love and ministry.
3. "Dead heterodoxy" - Neither truth nor life! Truth and life have eaten each
other both up. A love of acceptance and altruism, but no intensity or life.

1 2 . 2 D Y N A M I C S : I N T A K E, C O M B U S T I O N , P O W E R
No human agent can produce a revival--it is the work of God. Some have said that
INTAKE STROKE seeking revival is like building an altar for God. We build the altar and lay out the
sacrifice, but God must send down the fire. So there is a human element. We have
already looked at conditions for renewal. Heterodoxy or dead orthodoxy means there is
no altar at all. We must have the gospel clearly in view.
But if the conditions are met, there still is a human element left. We must still lay the
sacrifice on the altar. There are two human activities which most definitely prepare our
lives individually and corporately for God and create a receptivity for his Spirit, should
he send it.
1. It is focused on God's presence and kingdom. Jack Miller talks about the difference
Kingdom -centered between maintenance prayer and frontline prayer meetings. Maintenance prayer meetings
prayer are short, mechanical and totally focused on physical needs inside the church. But
frontline prayer has three basic traits: a) a request for grace to confess sins and humble
ourselves, b) a compassion and zeal for the flourishing of the church and reaching the
lost, and c) a yearning to know God, to see his face, to see his glory. Now these are not
trite statements. It is quite clear when listening to a prayer meeting whether these traits
are present. Most interesting is to study Biblical prayer for revival such as in Acts 4 or
Exodus 33 or Nehemiah 1. There these three elements are easy to see. Notice, for
example, in Acts 4, that the disciples, whose lives had been threatened, did not ask for
protection for themselves and their families, but only boldness to keep preaching!
2. It is bold and specific.

Lloyd-Jones notes that the greatest men were quite bold in prayer, highly specific and
filled their mouths with arguments. In commenting on Moses' prayer for glory in Ex. 33,
he writes:
I commend to you the reading of biographies of men who have been used by
God in the church throughout the centuries, especially in revival. And you will
find this same holy boldness, this argumentation, this reasoning, this putting the
case to God, pleading his own promises. Oh, that is the whole secret of prayer, I
sometimes think. Thomas Goodwin uses a wonderful term. He says, ‘Sue him for
it, sue him for it.’ Do not leave him alone. Pester him, as it were, with his own
promise. Quote the Scripture to him. And, you know, God delights to hear us
doing it, as father likes to see this element in his own child who has obviously
been listening to what his father has been saying. 107
3. It is prevailing, corporate. By this we mean simply that prayer should be constant, not
sporadic and brief. Why? Are we to think that God wants to see us grovel? Why do we
not simply put our request in and wait? The answer is that we did not have to be so
impertinent. Sporadic, brief prayer is so because we do not make time for it. It shows a
lack of dependence, a self-sufficiency, and thus we have not built an altar that God can
honor with his fire. We must pray without ceasing, pray long, pray hard and we will find
that the very process is bringing about that which we are asking for--to have our hard
hearts melted, to tear down barriers, to have the glory of God break through.
4. It calls to corporate repentance and longing for God. In addition, kingdom-centered

prayer is characterized by repentance over our lack of love, joy, zeal for the lost, hunger
for God and so on. Any church has corporate sins. This mu st be done wisely! It must be
accompanied by (and based on) enormous hope. We have hope in the gospel that God can
107
Lloyd-Jones, p. 197.

do mighty things in our midst. Corporate repentance should usually be done in
conjunction with setting concrete plans for change and outreach. Prayer meetings should
also combine repentance with keeping accounts of answered prayer, new conversions and
other victories. See II Cor. 7 for the dangers of falling into depressing remorse and regret,
rather than repentance that brings zeal.
A church must not simply have a balanced understanding of the gospel, but it must
Depth proclamation effectively communicate it. How?
of the gospel
1. Preaching the gospel
a. Law and Grace. To declare the demands of God's holiness and law without a clear
discussion of Christ's imputed righteousness will produce either overtly guilt-
ridden (and thus discouraged) church people, or covertly guilt-ridden (and thus self-
righteous) people. On the other hand, to announce the free grace of God without a
good exposition of the law trivializes God's forgiveness. Unless there is something
like real conviction of sin, Christ's death and God's grace will not appear life-
changing or precious to the hearers.
b. Doctrine and Application. Gospel communication must be neither to the intellect

merely (on the one hand) or to the emotions merely (on the other hand), but to the heart.
The goal of any presentation of Biblical truth should be to promote godly
affections (zeal, love, humility, etc.) not just to communicate a doctrine. 108 Though very
doctrinal, it must be highly practical and relevant to the listener's current situation.
c. Warmth and Force. Both compassion and authority, both toughness and tenderness,
both sweetness and power must characterize this communication. Warmt h without force
is sentimentality; force without warmth is alienating and freezing. George Whitefield and
other great preachers exhibited this amazing balance. Most other gospel communicators
tend to be either warm and sweet or forceful and authoritative.
2. Leadership and the gospel

Leaders must lay before the church a vision of what the church can be if God is really
present. Through many forms of communication, a holy dissatisfaction must be
developed in the congregation. They must be galvanized by a picture of the glorious
possibilities of the church, but they must also be convicted that God's presence is not
evident as it should be in their midst.
Leaders, then, must already be having a rich kingdom-centered prayer life. Gospel
leadership is, in a sense, showing the whole body what has been going on in your
intercessory prayer life. In Exodus 33, Moses' basic conviction was that nothing was of
any use without the presence of God and nothing is more important that experiencing the
glory of God. Now this same sentiment must spread through the congregation. The
leaders must say: "Let's stop kidding ourselves about where we are. Is God present? Do
outsiders sense his glory and power when they come in, confessing that he is here (I Cor.
14:25)? Do we see what the church has done in the past and what it can be in a
community? Shouldn't we hunger for it?"
108
"It is essential that the great doctrines of the gospel should be distinctly and fairly exhibited; in opposition
to human philosophy on the one hand and to mere exhortation on the other ... if the great doctrines are not
brought in contact with the conscience and the heart, I expect to look in vain for anything like intelligent
conviction of sin ... these doctrines must be held up in their practical bearings. They may be stated ever so
clearly in the form of abstract propositions, and yet all this will be to little purpose unless men can be made to
feel that they describe their own character, and condition, and relations, and prospects ... when the great
doctrine of Christ's atonement is held up [for example) it should be ... brought into contact with the feelings of
the heart, and urged as a rebuke to impenitence on the one had, and as a foundation of hope on the other hand.
William Sprague, Lectures on Revival, pp. 130-131.

3. Small groups and the gospel.
In all renewals there must be small and medium-sized groupings where people can
discuss spiritual experience (not just doctrine!) and be held accountable for spiritual
progress, through trials and obstacles. In all revivals, spiritual accountability structures
develop, and a renewed church must give birth to them too. What are they?
They are not simply classes or groups that provide content. They will include: a) small
groups for sharing spiritual pilgrimages, b) groups and classes for inquirers who want
spiritual counsel, (e.g. after a worship service), c) groups for seekers exploring the
gospel, d) medium-sized meetings in which questions about Christian growth,
experience, and practice are fielded and answered.
These structures help people to consider not just their doctrine, but their experience of
God and often the renewal dynamic can spread rapidly through these means. In the Great
Awakening there were the classes (small group meetings for both believers and seekers),
and bands (discipleship groups for believers). A helpful historic example is William
Williams, The Experience Meeting (Evangelical Press). Written in the 1740's during the
Welsh revival, this is an account of the small group meetings in which Christians shared
weekly their spiritual progress.
God may come down upon the altar and sacrifice in milder or more powerful ways. But
DYNAMICS--" when this happens, the following dynamics begin.
COMBUSTION"
Beautification of the church
The congregation
In a revival renewal season, upon Christians comes first 1) an unusual seriousness about
spiritual things, and 2) deep conviction of sin and repentance. Then comes 3) a greater
assurance, a much more powerful sense of the nearness and love of God, and 4) greater
boldness and authority.109 Corporately, this outpouring is seen in remarkable ardor and
freedom in worship.
This anointing or unction falls on many Chris tians who begin to experience God's beauty,
power and love. They are overwhelmed by his Fatherly love and reality. As a result, they
put their relationship to Christ and the church first in their lives, and they become radiant
and attractive witnesses. This renewal begins always with a deeper conviction of sin and
then proceeds to a concomitant wonder and enjoyment of grace and love. The deeper one
feels his or her sin-debt, the more highly he feels the wonder of the payment. As John
Newton wrote, " T’was grace that taught my heart to fear, and grace my fears relieved."
This unction also characterizes corporate worship in a renewed church. Unction in
worship is that "sweet violence [which] pierces into the heart and affections and comes
immediately from the Lord .... Enlargement, freedom, fullness of thought, directness and
simplicity of utterance are the fruits..." 110
"Pace-setter" leaders.
One of the remarkable things about revivals is that the Spirit raises up individuals who
become leaders in the revival, who may or may not have formal leadership roles in the
authority structure. Pace-setters may be pastors/officers or they may be people who are
109
"In revival the difference from ordinary times is the great solemnity and silence. The convictions of sin are
deep and humbling. The heart is made to feel its own hardness, but then it dissolves under a grateful sense of
God's goodness and love. Light breaks in on the soul, either by gradual dawning, or by a sudden flash; Christ is
revealed through the gospel, and a firm and often joyful confidence of salvation through him is produced."
Archibald Alexander in Lectures on Revivals by W.B. Sprague (Edinburgh: Banner of Truth reprint, 1978), p. 5
(Appendix)
110
E.M.Bounds, Power through Prayer, (Zondervan, 1962), pp. 63-64.

simply participants in meetings. What makes one a leader in renewal is that you are a
mini-model of revival. The anointing, the humble-boldness is very evident. Such people
are revival viruses spreading the spirit through personal conversations. They are chief
repenters, modeling the joyous humility of a renewed life.
We see this spiritual authority in Paul. When we read I Thess.2:1-12 we see the strange
beauty of spiritual authority. An intensity, a courage born of urgency. Paul appeals (v.3)
to the Thessalonians and he "dared to tell you his gospel in spite of strong
opposition"(v.2). The spiritual leader is daring. Deep reflection and earnest prayer give
the leader an urgency, solemnity and kind of nobility which commands respect. But the
solemnity has no pompousness or crankiness to it. A humility. "We were not looking for
praise from men, not from you or anyone else" (v.6). "We worked day and night not to be
a burden to anyone while we preached the gospel of God to you." (v.9). The spiritual
leader is not self-conscious nor a glory-seeker and he does not put himself forward. The
gospel removes our self-importance, making us good listeners, understanding and never
condescending.
An honesty. "You know we never used flattery, nor did we put on a mask to cover up
greed" (v.6). The gospel eliminates much of our need for approval, and thus there is a
simplicity, a lack of ostentation or phoniness. There is a directness and plainness of
speech. Affection. "But we were gentle among you, like a mother caring for her little
children. We loved you so much that we were delighted to share with you not only the
gospel of God, but our lives as well, because you had become so dear to us" (v.7-8).
Compassion for people and a sympathetic spirit is evident. In the gospel we see ourselves
to have been rescued from the pit, so to the degree that this fact stays real to us, we stay
very tender to others in distress. Apart from the work of the Holy Spirit, this gentleness
and absolute boldness cannot be combined in one person.111 Only the gospel can do this,
create a person without any self-consciousness nor self-centeredness, but instead, self
forgetfulness.
How does someone become such a leader? First, take the lead in prayer intercession for
renewal.112 This is the essence of what makes the leader a pacesetter. The history of
revivals shows a remarkable pattern. They start with one or a few who take the lead in
praying fervently for renewal. Their pattern is Moses (Exodus 33), who pitched a
tabernacle outside Israel's camp where he and others prayed for God's presence and to see
his glory. Such prayer need not (indeed, usually does not) begin as an organized church
program, but rather is a private field of strong exertion and even agony for the leaders.
The characteristics of this kind of prayer include:
1) Deep confession of sin and personal consecration. The pacesetters spends much time
in self-examination, seeking deep holiness and consecration. They "take off their
ornaments" (Exod.33:1-6). They examine selves for idols and set them aside.
2) They begin to make the big request--a sight of the glory of God. That includes asking:
a) for a personal experience of the glory/presence of God ("that I may know you"
Ex.33:13), b) for the people's experience of the glory of God (v.15), and c) that the world
might see the glory of God through his people (v. 16). T'he pacesetter prays for power.
Moses asks that God's presence would be obvious to all: "what else will distinguish me
and your people from all the other people on the face of the earth?" This is a prayer that
the world would be awed and amazed by, a show of God's power and radiance in the
church.
Growth of the church
111
See C.S.Lewis, "The Necessity of Chivalry" in Present Concerns (Collins, 1986), pp. 13ff.
112
For more on prayer-leadership, see Lloyd-Jones' stirring chapters, Revival, pp. 148-198.
As a result, the people of the world are attracted and sought out by believers. On the one
hand, unbelievers are attracted by the powerful conversions and attractive worship and
community which may now be seen in the church. On the other hand, believers are now
deeply burdened to pray for and seek out the lost. Christians become bold in their
witness. As a result, there are numerous conversions--sound, lasting and sometimes
dramatic. Significantly, even astounding church growth occurs. In revival, conversions
are not a trickle. In the U.S. from 1857-1859 a revival brought over a half a million
people into the church. In Northern Ireland during this same period, 100,000 new
converts (nearly a third of the population) joined the church. Approximately 10% of the
entire population of Wales and Scotland were converted.113
Finally, there is a full impact on the community and even society surrounding the church,
DYNAMICS- with the result that people of different social classes, having been won to Christ, begin to
“POWER STROKE" bear fruit in the culture, bringing forth mercy and justice. 114 The reason for this is that
real holiness changes the private and public lives of Christians. True religion is not
merely a private matter, providing internal peace and fulfillment. Rather, it transforms
our behavior and our relationships. Thus a large number of real Christians changes a
community in all its dimensions: economic, social, political, intellectual and so on. The
1904-05 revival in Wales had created many social changes. Life in the coal pits was
transformed; workers and management engaged in prayer meetings on company time.
Poor Law Guardians (who administered relief) commented that many working people
came to take aged parents home from the work houses where they had been sent so
inconsiderately. Long standing debts were paid, stolen goods returned, crime rates
plummeted.115
These effects of revival may be small or large, long or short, dramatic or quiet,
widespread or localized. They are subject to different degrees. But when the renewal
dynamics are in place, these effects are seen. 116 Without these dynamics in place, a
church can grow in numbers, but not in vitality, and thus the growth will not have lasting
results. Actually, many churches in America do grow rapidly, but there are tell-tale
symptoms of lifelessness. Most or all of the growth may be by transfer, not conversion.
There is no deep conviction of sin or repentance and thus few people can attest to
dramatically changed lives. Also, the growth of many churches makes no impact on the
local social order, because people do not carry their Christianity into their use of wealth,
their work or their public lives.
Vibrant worship is the most basic sign of a renewed church. Revival is the glory of God
SIGNS coming down into a congregation as it did into the tabernacle and the temple and the
disciples (Acts 4). Shall we debate how we know when God's presence regularly reveals
itself in our worship? Some will argue that they experience the presence of God more in
informal worship and contemporary music, while others claim that dignity and liturgy
Vibrant Worship
113
2 J.Edwin Orr, The Flaming Tongue (Moody, 1973), pp. xii,
114
"The Christians returned to their homes in the country, taking the pentacostal fire with them. It spread to
practically every church. Schools canceled classes for days while students wept out their wrong doings together.
We had our hearts torn again and again by the return of little articles and money that had been taken from us
over the years. All through the city people were going from house to house, confessing wrongs, returning stolen
property, not only to Christians but to heathens. A Chinese merchant was astounded to have a Christian walk in
and pay him a large sum of money he had obtained unjustly years before. The whole city was stirred. The cry
went out over t he city until the heathen were in consternation." from R. Blair, Korean Pentecost (Banner of
Truth)
115
Orr, op cit. , pp. 17-18.
116
These historic marks of revival bring into real question whether the present age is seeing revival. Though
there seems to be great church growth and increasing numbers of evangelicals, there is virtual unanimity that
the evangelical movement a) has seen little conviction of sin and repentance and b) has made virtually no
impact on the morals and structures of our society.

and classical music is more conducive. But this is not a subject that can be argued about.
When God's glory is shining out, virtually everyone (even non-believers) knows it.
Unbelievers have the secrets of their heart revealed and fall down confessing God's
presence (I Cor. 14:25).
True worship is characterized by both awe and intimacy. Acts 2:42-47 speaks both of the
awe and example worship of the early Christians, yet also of the warmth and gladness of
their home gatherings. Only the Holy Spirit can combine those elements.
True worship is characterized by both a holy disorder yet a spiritual order as well. "That
is the story of every revival," says Dr. Lloyd-Jones. "There is always that kind of
interruption, almost a disorder, what somebody called a divine disorder." 117 He points out
that churches need to be told (as Paul does the Corinthians) to do things "in order,”
because where the Spirit is working, everyone wants to become involved in worship and
ministry. If a church does not need to be told "do all things in order,” it is lifeless. Now
then we see that the mark of a revived church is that it needs to be warned about keeping
order! An un-revived church never needs to be warned of it because there is no danger of
lay people wanting to take part in worship or begin new ministries.
Yet in revivals, the Spirit of God works in the disorder, so G. Campbell Morgan could
say about the a particular meeting during the Welsh Revival of 1905:
It was a meeting characterized by a perpetual series of interruptions and disorderliness;

it was a meeting characterized by a great continuity and an absolute order.118
Perhaps the essence of vibrant worship is that it surprises the worshipper. This does not
mean there can be no order of worship--it means that the worshipper is convicted or
thrilled or comforted or disturbed by truths and realities that strike the heart in new ways.
Cowper wrote: "Sometime a light surprises the Christian as he sings." Real worship
cannot be routine, predictable and perfunctory.
Shallowness of doctrine ultimately short circuits renewal and revival. In the short run, a
Depth of teaching and great deal of zeal, excitement and heat can be generated through prayer, fellowship, and
training witness, but unless there is theological depth and grounding for all believers and leaders,
there is no way to conserve lasting fruit or expand the renewal. In other words it takes
both heat and light (doctrinal depth) to cultivate light.
It is important to note that revivals have historically lead to the founding of scores of
colleges and seminaries, because the Holy Spirit leads the believer to study the Word.
Edwards has pointed out that a love for study and doctrine is a distinguishing mark of the
Spirit's work. Revived churches do not rely simply on the public ministry of the Word,
either. What is commonly called discipleship--individual or group training in the truth--
has always been the a mark of revival.
Theological integration is especially critical to one of the marks of revival, namely social
impact. Without training in Christian practice and holiness of life, without helping the
new believer to think in a Christian way about all of his or her endeavors, both private
and public, there can be no impact on the culture and community. When a season of
religious excitement is not consolidated by training converts in the truth of the Word, the
new believer’s experience of God merely brings them an inner peace which does not
effect the way they live in the world.
One of the evidences of God's presence is visible love in believers' relationships. In the
Intimate community
117
Lloyd-Jones, Revival, p. 209.
118
Quoted in J. Edwin Orr, The Flaming Tongue (Moody, 1973), p. 20.
upper room discourse, Jesus states several times that the disciples' love for one another
will convince the world that the church belongs to God. Unity--sharing of needs,
resources and gifts--is the inevitable mark of a Spirit-anointed church.
Four Biblical commands make up the foundation for fellowship: 1) To bear one another's
burdens (Gal. 6:2), including personal (Rom. 12:15) and economic (Acts 4:34-35)
problems. 2) To confess sins to one another (James 5:16). 3) To exhort one another, so
we stay "soft" toward God (Heb.3:13), which may include both affirmation (Rom.15:7,
Col.3:12-13) and admonition (Rom. 15:14; 1 Thess.5:14). 4) To pray with one another
(James 5:16). These commands are obeyed only rarely in most churches, but renewed
churches cultivate and provide opportunities for fellowship to occur.
This is why strong small groups are often (though not necessarily) central to renewal.
George Whitefield, in the Great Awakening, encouraged converts to form bands of 4 to 5
and to weekly "share what is in your hearts" so that they could give "advice, reproof,
admonition and prayers, as occasions require." 119
Another aspect of a renewed church is the sharing and mutual ministry of every member
through spiritual gifts. A major mark of any revival is the significant freedom and desire
of lay persons to minister; dead churches press the professional staff to do all ministry.
But renewed churches free and encourage renewed people to become active in ministry.
We have mentioned that there is in all revived churches a kind of divine disorder, a
tendency to confusion because lay people all want to get involved in worship and
ministry.
The members of a renewed church begin practicing the glory of God. That is, they
Aggressive commit themselves to seek, to speak to more and more people about God, to point people
evangelism to God at every opportunity. All sorts of world and home mission efforts are multiplied
mightily by a renewed church. It is usually easy to tell the most vital churches in a
mainline denomination by a simple look at the statistics--look at the overall missions
budget!
This is a very important indicator that can distinguish a renewed church from an
unrenewed church which is growing. As we noted before, ingrown churches, full of
unbelief, can still grow rapidly through using principles of retailing and marketing. But
those churches grow because of location, because of demographics (a growing suburb),
because of image building, because of a highly attractive pastor. (Note: none of these
factors are bad at all in themselves!) But most of the new me mbers of such churches are
transferring Christians. The mark of a revived church is many conversions, especially
through the witness of members. That is a telling indication of spiritual vitality.
Another remarkably consistent fact of history is that revivals produce waves of

Compassionate social organizations for social concern and reform. The Wesleyan revival produced Christians
concern that introduced many epochal social changes in England--the repeal of slavery, the
reform of prisons and child welfare laws. The Awakening in the early 19th century in
America spawned a sprawling network of Christian charities called "the Benevolent
Empire.” Though this may not be the first of the corporate dynamics to appear in revival,
it is inevitable that the gospel creates concern for the poor and needy. (See SOSL Part
III. which greatly elaborates on this sign of revival.)
One of the first effects of spiritual decline among the people of God is
Disenculturation destructive enculturation, saturation with the godless culture of the surrounding
world (Judges 2:11-13) ... To the Corinthians Paul explains his major principle
of conduct: 'For though I am free from all men, I have made myself slave to all,
119
Quoted in J. Stott, One People (IVP, 1970), p. 88

that I might win the more. To the Jews I became as a Jew ... to those outside the
law I became as one outside the law...'
Many of us have been so nervous about the dangers of wrong applications of

this passage that we have failed to note the marvelous principles of cultural
freedom in mission that it contains .... Paul ... considered the gospel a trans-
cultural message of repentant faith in Christ designed neither to bind people to
a form of culture alien to their own, nor to eradicate the distinctive features of
their own culture. Paul could even live comfortably with Jewish Christians still
being circumcised and observing their traditions so long as their soteriology
was straight. Just as the gospel was to set free an infinite variety of individuals,
developing their distinctive gifts and kinds of beauty rather than stamping them
into a mold of conformity, so it was to come to whole cultures, with their dance
patterns of folkways and institutions, and to lift [and reorient] these to the
highest level of individual expression, erasing or cleansing only those with
idolatrous implications. Thus the gospel is free to become enculture -to wear
many forms of cultural expression, with perfect freedom to change these
expressions like clothing when the need arises--only when it has been
disenculturated.120
It is critical to maintain a balanced approach to cultivating these characteristics. They

cannot simply be programmed! Individual renewal must be going on as a basis for their
development. On the other hand, we may organize in a way to facilitate and encourage
the church's growth in each area. This balanced approach is grounded in our Biblical
ecclesiology, namely that the church is both organism and organization. It is both a
human organization and a divine, living body. We cannot simply expect these qualities to
spring up without planning and thought, nor can we program the work of the Spirit
though management-by-objective. 121
So, on the one hand, let's notice that every one of the corporate marks of renewal is the
direct result of the gospel in the life. The gospel motivates us to freedom of worship (for
it provides access through our righteous high priest), to evangelism (for we see how Jesus
came to save us), to charity to the needy (for we see how poor and undeserving we were),
and so on. As we apply the gospel to hearts, we will see pressure developing in their lives
which impels them into ministry and worship.
On the other hand, we must be willing to organize in order to facilitate these dynamics.
Organizing small groups, establishing lay evangelism programs --all of this is necessary,
too. But our organization can run ahead of the Spirit's work in lives, and soon we have
programs in place which are under-manned.
Oh, that thou wouldst rend the heavens, that thou wouldst come down, that the
mountains might flow down at thy presence .... You who call on the Lord, give
yourselves no rest and give him no rest till he establishes Jerusalem and makes
her the praise of all the earth! -- Isaiah 64: 1 and 62: 6-7
120
Lovlance, Dynamics of Spiritual Life, pp.187-189.
121
See Clowney, Living in Christ's Church (Great Commission, 1986), p.111 -112. " there are Christians who
think of life as fire and foolishly abhor all order. Presbyterians are suspected of the opposite problem, taking
“Let all things be done decently and in order" as their golden text to the exclusion of the consequences of
Pentacost. It is the Holy Spirit who both empowers and directs the church, providing both the wisdom and
the zeal of the Lord." (emphasis mine)

Pa r t Five:
Changing t he Fab r ic
of t he Cit y
Chapter 13. Applying the Gospel to Culture. . .201
Chapter 14. Spiritual Change (Ezra Model). . . . . .214
Chapter 15. Social Change (Nehemiah Model). . . . . .228
Chapter 16. Cultural Change (Esther Model). . . .235
SUMMARY:
The ultimate goal in a gospel movement is City Growth. What is it? There is a 'City of
God' which is vying with the 'City of Man' in every city. City Growth is marked by the
Messianic Peace/ Shalom that comes from the gospel of grace. The gospel (rather than
religion) directly leads to every kind of growth—spiritual, social, cultural. Only every
kind of growth will show the world what Christ's Lordship really is and thus lead to more
of every kind of growth. City Growth is the new humanity--not just changed individual
lives, but also changed relationships, neighborhoods, and culture. "City Growth” is then
an effort not simply to multiply individual Christians and churches but to renew and
transform an entire city.
Applying the gospel to The first section lays theological foundations for changing the city. In “the church as the
culture embodiment of the Kingdom of God” five models are reviewed dealing with the
application of the gospel to culture. The church as “missional” explains how everything
done by the church should show the beauty of the gospel to the surrounding world. “A
city growth map” describes the kinds of growth anticipated as the gospel changes a whole
city.
Spiritual change Natural church planting as opposed to rebellious or reluctant church planting is God’s
way of impacting a city. This is seen in the Acts -Christian ministry mindset modeled by
Paul. The Ephesus case study provides a rich basis for principles and elements of a
gospel movement. Ezra is a model of rebuilding the faith of the people of God.
Social change Nehemiah prayed and acted. His prayer life was important but also what he did, which
was community organizing and development. More than anyone in Scripture, this lay
leader integrates the necessary perspectives and action needed to transform cities today.
His pattern is followed up by a modern day renewal story of Sandtown, Baltimore.
Cultural change Esther, a political operative, and insider forced cultural change through confronting the
king about the injustice of the law. Esther gives us permission to reflect on our call to
serve God within the matrix of a modern secular or oppressive system to confront evil
and work for justice.

C h a p t e r 1 3: A p p l y i n g t h e G o s p e l t o C u l t u r e
The book of Ephesians may be the single best book of the Bible presenting a doctrine of
the church.
Eph 1:20-23- He raised him from the dead and seated him at his right hand in the
heavenly realms, far above all rule and authority, power and dominion, and every title
that can be given, not only in the present age but also in the one to come. And God
placed all things under his feet and appointed him to be head over everything for the
church, which is his body, the fullness of him who fills everything in every way.
Eph 2:15- His purpose was to create in himself one new man out of the two, thus making
peace, and in this one body to reconcile both of them to God through the cross.
Eph 3: 10-11 His intent was that now, through the church, the manifold wisdom of God
would be made known to the rulers and authorities in the heavenly realms, according to
his eternal purpose which he accomplished in Christ Jesus our Lord.
1 3 . 1 T H E C H U R C H A S T H E E M B O D I M E N T O F T H E K I N G D O M O F G O D1 2 2
In v.20 we are told that Christ was seated (past tense) and given dominion over both the
1. THE OVERLAP present age and the age to come. This is a surprising statement, namely that Jesus is right
OF THE AGES. now ruling over both the present age and the age to come. (It does not say that he will
rule over the age to come but that he is ruling over it.) How can he rule over something
that is future? Just as puzzling, Eph. .2:2 and Col. 1: 13-14 tells us that we are now
delivered from the present age. (It does not say that we will be rescued from the present
age, but that we are.) How can we have escaped an age that we live in?
“This present age" is the age in which sin reigns and therefore everything is
disintegrating. It began with the Fall in Genesis 3. As soon as Adam and Eve sinned they
experienced spiritual alienation from God, emotional alienation within, social alienation
from each other, and physical alienation from nature. In other words, the present age is an
age in which everything eventually falls apart--spiritually, emotionally, socially,
physically. The Old Testament continually looked toward a new day, the "age to come"
in which God would come back and redeem the world, and all the alienations/
disintegrations would be healed. There would be no more crying, fighting or death. Thus
the religious leaders of Israel expected that when the Messiah came, the present age
would end, and the age to come would begin. Why? The 'disintegration' (cf. Rom.8:18ff)
is because we are not under the King. "The hands of the king are healing hands, and thus
shall the rightful king be known." (Tolkien)
In Christ, even the natural order will be redeemed. Psalm 96 tells us what will happen
when Jesus returns to judge or rule the earth.
Let the heavens be glad, let the earth rejoice; let the sea roar and all that fills it;
let the field exult, and all that is within it. Then shall the trees of the wood sing for joy
before the Lord, for he comes, he comes to judge the earth. He will judge the world in
righteousness and the people with his truth. --Psalm 96:11-13
This refers to the Final Day, when we come finally into the presence of our Lord and
know the freedom of being completely submitted to his royal Kingship. The healing
Kingship of Christ will extend to all of life and nature. The blessedness of the kingdom is
radical and all-embracing (Matthew 5:3-10). All the alienations caused by sin are healed.
Each Christmas we sing Isaac Watts' hymn of praise to the blessedness of the kingdom.
122
Tim Keller, Theology of Christian Community, School of Servant Leadership, Version 1.0
He paraphrases Psalm 96 in stanza two.
Joy to the world! the Saviour reigns:

Let men their songs employ,
While fields and floods, rocks, hills, and plains,
Repeat the sounding joy.
No more let sins and sorrows grow,

Nor thorns infest the ground;
He comes to make his blessings flow
Far as the curse is found!
The kingdom of God is the means for renewal of the entire world and all the dimensions
of life. From the throne of Jesus Christ flows new life and power such that no disease,
decay, poverty, blemish or pain can stand before it.
Jesus, however, comes saying the kingdom is here (Mark 1: 14-15), that it is among us
(Luke 17:2 1), that we enter it when we are born again (John 3:5); yet he tells us to pray
for "thy kingdom come" and that it has not yet come. This is the same kind of odd
teaching we see in Paul when he talks about the present age and the age to come as both
being present now. How could this be? Jesus, the Messiah, does not come to redeem the
world only once. He comes twice. The first time, he brings the power of the age to come
into this world (that is why we can experience it--Heb.6:5; John 3:5). But the present age
is not gone--it is still here. When Christ returns, the old age will end completely, and the
age to come will come fully. Meanwhile we live in "the overlap of the ages.”
This means that there are two spiritual dimensions, two different ways of thinking (notice
Rom. 12:2), two different realms in which different 'gods' rule (notice Col. 1: 13 -14).
When we become Christians, even though we live in the world, we are rescued from it.
What does that mean? Col. 1:13-14 says we are “transferred" out of it. Since we aren't
transferred physically, it must mean we are transferred legally and spiritually. For
example, in the age to come, we will hear the verdict "Well, done, good and faithful
servant.” But when we become Christians we receive the end-time verdict now (Rom.8:1)
and we are called to live in the light of that, with the joyous confidence that is due. That
is part of what it means to "not be conformed to this age" (Rom. 12:2). We are free from
the condemnation of this age, and therefore from the thinking and values of this age.
Even further, the power of the Holy Spirit comes in, which is "the powers of the age to
come" (Heb.6:5). We only get a foretaste, but it is a real taste. We become healed of the
alienations of the present age. We stop falling apart spiritually, emotionally, relationally--
though not physically (yet).
A major and puzzling issue in the writings especially of Paul is his reference to
2. THE 'POWERS' 'principalities and powers and rulers' in the heavenly places. What are they? There are
AND three less-than adequate interpretations. 1) Liberal commentators think that these are
'AUTHORITIES'. demons, and therefore we can discount all such references as outmoded superstition. 2)
Charismatic Christians think these are simple demonic forces as well, but they do not
discount them. They believe they are evil spirits who try to possess or oppress individuals
and most charismatic resources take a pretty pietistic and individualistic approach to
them. 3) Some evangelicals just kind of ignore all the references.
A better interpretation is the most complex one--the 'powers' are never merely demons
but human authorities and power which becomes demonic apart from Christ. Sometimes,
the New Testament's discussion of the 'powers' or 'rulers of this world' are clearly human
authorities (since they killed Christ, I Cor.2:8; and they collect taxes, Romans 13). Yet
other times, the ‘ruler' or 'rulers' of this world are clearly Satan or demons (Eph. 2:2, John
12:3 1). Perhaps it is clearest in the book of Revelation that human civil, economic and
social rulers are linked to demonic forces. Paul tells us clearly that these powers were

unmasked and defeated by the cross (Col.2:14) and now are under the risen Christ's feet
(Eph. 1:2 1). These powers also see the alternative way of using power in the church
(Eph.3: 10).
A good exposition of this more nuanced interpretation is in Lesslie Newbigin, The Gospel
in a Pluralistic Society. "When we hear St. Paul speak of principalities, powers,
dominions, thrones, authorities'... we imagine a host of angelic or demonic beings flying
around in the air somewhere above our heads ... [But] these powers do not exist apart
from the human agencies in which they are embodied--Pilate, Herod, Caiaphas, the
powers 'that crucified Christ (1 Cor 2:8). Yet they are not identical with these particular
individuals. We are talking about power and authority which is real, exercised by real
human beings, but which is not identical with them.
[What Paul means] is that good gifts have become powers that enslave, from which
Christ had to deliver us by his death. The powers of this world, created in Christ and for
Christ, become agents of tyranny....
Race (with family, kinship, tribal communities) is an element in the structuring of human
life-but when it is given absolute status, not subject to the power of Christ, it becomes a
demonic power. Money is another example. In some societies it becomes a power which
demands and receives absolute devotion. In the vision of Marx, the proletariat was to be
a sort of corporate Messiah which would overthrow the power of the false god of
capitalism. But alas, the proletariat is not Christ. And Marxist ideology became itself a
demonic power in the Pauline sense, which crushes the free expression of the human
spirit….In Galatians, Paul even seems to identify the powers with the Law. He tells
believers that if they go back into legalism and seek to save themselves with the Law, they
will turn back to the "stoichea" of the universe. He says the same in Col.2:8,20. So the
Law, like the other powers, is a good gift of God, yet it has become a power that enslaves,
from which Christ had to deliver us.
The principalities and powers are real ... In the cross, Christ has disarmed them ... The
cross and the resurrection do not destroy the powers, [race, capital, political influence,
physical beauty] but they are cast off their thrones, they lose their pretended
absoluteness. Nothing is now absolute except God as he is known in Jesus Christ--
everything else is relativized. That is the bottom line for all Christian thinking and the
starting point for all the Christian action in the affairs of the world.
In summary. The 'powers' are race, capital, politics, religion, scholarship, institutions,
law--all good gifts that become enslaving and oppressing powers when exercised by
people as alternative saviors and salvations apart from Christ. Outside of Christ, morality,
money, race--all become oppressive powers. Inside Christ, they become our servants.
How are we to challenge the power, then? Eph.3:10-11 says that the purpose of the
3. THE 'WISDOM OF church is to show the world--and the powers--the “wisdom of God.” Eph.2:11-5 says that
THE CHURCH' the church is to exhibit a new humanity. The kingdom of God--the “age to come” is a
completely alternate way of using God's good gifts. We don't make race or money or the
state or the individual or the proletariat into an idol--a “savior.” When we do so, it creates
a power that oppresses.
What is the relationship of the church to the partially here kingdom of God? On the one
hand, the church is a pilot plant of the kingdom of God. It is not simply a collection of
individuals who are forgiven. It is a "royal nation" (I Peter 2:9), in other words, a
counterculture. The church is to be a new society in which the world can see exhibited
what family life, business practices, race relations, and all of life can be under the
kingship of Jesus Christ. God is out to heal all the effects of sin, psychological, social and
physical.

On the other hand, the church is to be an agent of the kingdom. It is not only to model the
healing of God's rule but it is to spread it. "You are ... a royal priesthood, a holy nation ...
that you may declare the deeds of him that called you out of darkness into his marvelous
light" (I Peter 2:9). Christians go into the world as witnesses of the kingdom (Acts). To
spread the kingdom of God is more than simply winning men to Christ. It is also working
for healing of persons, families, relationships; it is doing deeds of mercy and seeking
justice. It is ordering lives and relationships and institutions according to God's authority
to bring in the blessedness of the kingdom.
Newbigin again: What are we talking about when we speak of confronting the institutions
of state and market economy and culture with the gospel? We are not fighting with the
individuals who perform roles in these institutions. We know well that when we get a
chance to talk intimately with them, they feel themselves powerless. To the outsider they
appear to wield great power, but they know that they are under the control of forces
greater than their own and that their freedom to change things is very narrowly limited.
Those who call for a Christian assault on the worlds politics and economics make it clear
that the aim of the attack is to seize the levers of power and take control. We have seen
many such successful revolutions, and we know that in most cases what has happened is
simply that the oppressor and the oppressed have exchanged roles. The throne is
unshaken only there is a different person on the throne. [cf. the plot of
“Lord of the Rings”]
How is the throne itself to be shaken? Only by the power of the gospel itself--announced
in word, embodied in deed [and in the Christian community] ... The victory of the Church
over the demonic Power of the Roman imperial system did not begin when Christians
seized the levers of power: it was won when the victims knelt down in the Coliseum and
prayed in the name of Jesus for the Emperor. The martyrs did not displace the emperor
with swords, but rather through them the entire mystique of the Empire, its spiritual
power, was unmasked, disarmed, made powerless.
I think Newbigin is saying that only when Christians can embody in their community an
alternate way to use power, based on the freedom we have in the gospel, then the powers
can be disarmed. Only when the world sees a true spirit of service, and not just another
power grab for our Christian party and power-bloc, will it begin to look at itself in
repentance. Only when the world sees people who have an utterly different attitude
toward wealth and status will it begin to look at itself in repentance. Only when relativists
see Christians embrace them in a way that they cannot embrace Christians will the world
begin to look at itself in repentance.
At Mt. Sinai, God constituted Israel as a nation. In the history of Israel covered by the
The Church's Bible, there were two eras in which they lived as believers in a pluralis tic, pagan
Relationship to the environment. First, when they got to Canaan, they failed to drive out the idol-
Kingdom of this worshipping people groups and, instead, settled in among them. Secondly, when
World Nebuchadnezzar defeated Jerusalem, he carried most of the Israelites off to live in the
city and environs of Babylon. In both situations, believers did not live in a believing
nation or culture, where the government, the arts, the cultural institutions were committed
to the Lord and his Word and will. They lived in an environment where the dominant and
privileged culture was pagan. Christians in Europe and North America today live in a
similar situation. Once, Christianity was privileged in society- -it was the dominant
culture. The government/culture was either formally or implicitly committed to the Bible
and Christianity. But now that has changed, and we find ourselves in a pluralistic culture.
When we study the OT books of Judges and Daniel we learn good and bad models for
how believers can relate to an unbelieving, dominant culture.

Accommodations" - In this model, believers simply give in, adopting the pagan culture's
MODEL .1 THE values and world-view, both internally (in their fundamental values and perspectives) and
"UN-CULTURE" - externally (by learning and adopting the customs and habits of dress, food, language).
JUDGES 14- 16 " This is also an "immigrant" model. The immigrant comes to a new culture with the goal
of blending in and losing any distinct identity. Judges gives us many sad examples of
this. By the time of Samson (Judges 14-16), the Israelites were so accommodated to
Philistine culture that they were within a generation of losing all distinct identity.
"Privatization" - In this model, believers keep the external trappings of Christian faith
MODEL 2. - THE and practice, but they adopt the more fundamental values and perspectives of the
"SUB-CULTURE" - dominant culture. Often this is called privatization because one's faith is kept to Sunday
JUDGES .17-18 services externals and does not really shape the way we actually live. This may be called
an "oreo" model, in which we superficially resemble one culture but internally and
actually we are another. For example, believers may not smoke or drink too much or have
sex outside of marriage, and may use lots of pious evangelical jargon--tribal dialect--yet
in their core beings they may be as materialistic and individualistic, status or image-
conscious as the society around. In this model, believers stay somewhat apart from
unbelievers in their churches, schools and institutions, yet they have just sprinkled Bible
verses and pious language on a lifestyle that is fundamentally no different from those
around them. They do not model the kingdom by showing the world embodied values
that don't exist outside of Christ--racial harmony, generous/simple lifestyles,
psychological health and healing, chastity, self-sacrifice and integrity. Thus they are a
sub-culture--just a sub-set of the dominant culture. The story of Micah and his mother is a
perfect example. Though formally worshipping the Lord, the idolatrous attitude of the
surrounding culture had penetrated them to the core. They sought to manipulate God into
giving them prosperity and comfort through limited “buy-offs” of the deity rather than
surrender to his grace.
"Ghettoization and/or militancy" -In this model, believers respond to the unbelieving
MODEL 3. - THE culture with a sense of superiority and hostility and a very great degree of separation.
"ANTI-CULTURE" - They feel highly polluted by the very presence of the unbelieving schools, entertainment,
PSALM 137 arts and culture, and feel they cannot really function in the society without having the
cultural power. In the West since Constantine, Christianity was backed by legislation and
the power institutions of society. Many Christians feel the need to "take our culture back"
which means, essentially, to return to Constantianism, This is the "soldier" model, in
which believers consider themselves hostile visitors, seeking to "take back" the culture
through introducing legis lation and taking over storming institutions. Some take a more
passive approach and withdraw from any real interaction, just denouncing and bewailing
the moral decay, while others aim to get the cultural power back. Psalm 137 gave us a
picture of people who are more angry than repentant over their new powerless situation,
and who cannot envision how they can worship and function outside of the land where
they had sovereignty.
"Revivalist" -In this model, believers respond not with too much pessimism but too
MODEL 4. - THE much optimism. They expect a miraculous, sweeping intervention by God which will
"PARA-CULTURE"- convert many or most individuals and explosively transform the culture. Therefore,
JEREMIAH 28 instead of becoming deeply engaged with the society and people around them, working
with others as co-citizens to deal with the troubles and problems, believers concentrate
completely on evangelism and discipleship, building up the church and their own
numbers. They often justify this by saying, "if enough people became Christians, then our
other problems would go away." In this model, Christians are often pressed to go into
“full-time ministry” but not to become playwrights, artists, lawyers or business people.
This revivalist (also called pietist) approach forms a happy parallel alternative culture,
with a goal of picking off individual converts and bringing them in. This is a "tourist"
model in which the believers are just “passing through,” enjoying the society but not
becoming involved. The prophet Hananiah in Jeremiah 28 is a great example of this kind
of optimistic approach.

"Engagement" - In this model, believers engagement with the pagan culture and co-
MODEL 5. – THE working with pagan people but in ways that reveal the distinctiveness of the values of the
“COUNTER- kingdom of God. This is a complete reverse of the second model. They are externally
CULTURE"- quite like the surrounding culture (positive toward and conversant with it), without
JEREMIAH 29 ‘jargon' and other Christians trappings--yet in worldview, values and lifestyle, they
demonstrate chastity, simplicity, humility, self-sacrifice. They are quite different in the
way they understand money, relationships, human life, sex, and so on. This is the
"resident aliens" or "colony of heaven" model. Believers are truly resident, yet not
seeking the power or approval of the dominant culture. They learn the language and ways
of their home-resident culture, but their citizenship and ultimate allegiance is in heaven,
rather than showing the world an alternative way of living and of being a human
community. Jeremiah’s letter to the exiles in chapter 29 lays this model out. And Daniel,
Esther and Joseph show us how to live it out. Harvie Conn has a marvelous way of
putting this model:
Perhaps the best analogy to describe all this is that of a model home. We are God's
demonstration community of the rule of Christ in the unbelieving city. On a tract of
earth's land, purchased with the blood of Christ, Jesus the kingdom developer has begun
building new housing. As a sample of what will be, he has erected a model home of what
will eventually fill the urban neighborhood. He now invites the ... world into that model
home to take a look at what will be. The church is the occupant of that model home,
inviting neighbors into its open door to Christ. Evangelism is when the signs are up,
saying “Come in and look around”....As citizens of, not survivalists in, this new city
within the old city, we see our ownership as the gift of Jesus the Builder (Luke 17-20-21).
As residents, not pilgrims, we await the kingdom coming when the Lord returns from his
distant country (Luke 19:12). The land is already his ... in this model home we live out
our new lifestyle as citizens of the heavenly city that one day will come .... We do not
abandon our jobs or desert the city that is .... We are to seek the peace and prosperity of
the city to which God called us in exile (Jer.29:7). And our agenda of concerns in that
seeking becomes as large as the cities where our divine development tracts are found.
JESUS—THE ONLY Too adapted to world

TRUE MODEL
Model #2 – Oreo Model # 1 - Immigrant
Too not yet Too already
Model # 3- Soldier Model #4 -Tourist
Too disengaged from world
The first two models are over-adaptations (too close to the world) and the third and fourth
model are under-engagements (too far from the world). These are not perfectly distinct
categories of course, and nobody gets it right. Nobody except for one. Jesus Christ
became really and fully human, one of us, completely engaged with us--yet without a bit
of sin. The incarnation then becomes our ultimate model. We knew God was loving, wise
and holy, but Christ brought the love, wisdom and holiness of God down and showed it to
us in concrete form. That is what we are to do. Christians are to be truly incarnate in the
culture, yet our citizenship is in heaven (Phil.3:20). We are to bring the love, wisdom and
holiness into the midst of our culture, yet without sin.

1 3 . 2 A ‘M I S S I O N A L ’ C H U R C H 1 2 3
Lesslie Newbigin was a British missionary who went to India in the 1950's. When he
The Concept of a left, the western church was still in a relationship to their culture called Christendom.
Missional Church Society's institutions Christianized people, by stigmatizing all but Christian beliefs and
behavior. The church gathered Christianized people and challenged them to personal
Christian commitment.
When Newbigin got to India he found that churches there did not support mission nor
do mission (as could be said of churches in the West)--they were missional in every
aspect. Being in a non-Christian culture, they could not simply process Christianized
people into commitment. Rather, they had to adapt absolutely every aspect of their
church life --worship, preaching, community life, discipleship--to being in a non-Christian
world. Items:
a. Since all visitors to a worship service would be non-Christian, all its worship and
preaching had to address them.
b. Since church members now had to live a life according to radically different
values than the rest of society, the discipleship and training not only had to equip
them to answer questions and share their faith, but had to spell out Christian personal
and corporate behavior patterns that showed the larger society what the Kingdom of
God was all about.
When Newbigin retired from the mission field in the 1980's, however, he found that,
though western culture had shifted and was now in many ways as firmly resistant to the
gospel as any society in the world, the churches had not adapted to their new situation.
# They continued to preach in language and that only Christianized people

can understand.
# They continued to create an environment that only traditional and
conservative people could feel comfortable to enter.
# They continued to disciple people by only training them with individual
skills for their private lives (Bible study, prayer) and not by training them to
live distinctively Christian lives in a secular world, in the public arenas of
politics, art, business, and so on.
Transition: What is Redeemer? Redeemer is a very imperfect effort to be a missional

Redeemer’s effort to church in New York City. That means, first, that we do not want to assume that our
be ‘missional’ skeptical (of Christianity) friends around us are naturally traditional or conservative in
their thinking. (Of course, they aren't!) Nor do we assume that you have to become a
conventional, straight-laced, conservative person in order to be a Christian. That fits with
the freedom and grace of the gospel. That means, second, that we want absolutely
everything we do to be missional--engaged in showing the beauty of the gospel to the
world around us.
Evidence: Redeemer is flooded with new people constantly. In every part and aspect of
the church we have people who don't believe or who are in “spiritual pilgrim-mode”.
Who's doing the evangelism? What is interesting is that every single member of the staff
is essentially working to educate, equip, nurture, support believers. There isn't a single
staff person whose job it is to go and win the lost. So why are there more spiritual seekers
around than I have ever seen in a congregation? It is because, to some degree, the church
itself has a missional form. That does not mean that everything we do is designed to
convert people, but that every part of the church is being contextualized and adapted to
simply be a Christian gospel people of service in a culture of people not Christianized
123
T. K eller, The “Missiology” of Redeemer, April 2001, an unpublished paper.
and who have modern and post-modern sensibilities.
1.Leaders loving the city.

THE ELEMENTS OF a) A positive attitude toward the city. We neither just condemn nor just confirm it as it
THE MISSIONAL is. We neither fear nor just pity it for its problems. We love it. This is a reciprocal
CHURCH relationship. Leaders have to humbly learn from and respect NYC and its people.
Leaders have to be energized and enriched by the city, not just drained by it. b) A
willingness to live among the people you minister to. 1) Common fact: Leaders of
churches in poor areas commuted from safer neighborhoods, leaders of churches in
affluent areas commuted from more affordable neighborhoods. 2) Why? Living in both
kinds of communities entailed sacrifice and a need to lose subtle self-righteousness
(disdain for poor or well-off). 3) But leaders cannot know and understand the people that
way.
a) Content: 1) The main dynamic --we must enter and then re-tell the culture's story
2. Gospel re-telling with the gospel. This is different than either simple assimilation or simple confrontation.
culture's story. (Example : Dream of the Rood. See Curtis Chang, Engaging Unbelief) a) "Enter means a
Biblical sympathy for a culture's aspirations. That is -- immersion in literature, art,
language of the people and culture and a willingness to resonate to the good and valid,
never failing to read perceptively through a Biblical 'grid'. b) Then, (and only then) can
you re-tell the story. That means we show how the gospel of Christ answers/completes
those stories and aspirations best of all. 2) What are some of the 'stories' of our post
modern culture? a) Freedom from oppression, as opposed to the older traditional story of
the good boy or girl. Biblical distinction—gospel gives freedom from idols vs. religious
slavery or irreligious slavery to them. b) Embrace of the other as opposed to the older
traditional nationalism. Biblical distinction--gospel enables us to offer a welcoming
embrace vs. simple inclusion, which is unjust or exclusion. c) More: Incarnate Truth (vs.
regimes of truth, no truth). Identity (vs. fractured or oppress-power). Example: The
challenge to define sin Biblically in relational and slavery terms that resonate with our
surrounding culture. b) Manner: (See also below under #3) 1) Conversational vs.
rhetorical (great antipathy to inspirational or grand style or anything too controlled or
“spin”). 2) Ironic, joyful vs. sentimental or cynical (Example: this beautiful hymn), 3)
Remember A-B-C-D doctrine progression. 4) Redemptive-historical vs. expository/
topical preaching. Neither moralistic or inspirational.
a) General: Always, always expect to be over-heard. Speak as if your whole urban

3. Discoursing in the community is there, not just ones in the seats. Why? 1) Post modern people “try on”
vernacular. Christianity through dozens of mini-decisions. They want to see how it works. 2) Speak
in this way and Christians will feel free to include church events as part of their
friendship-building. Otherwise, they simply won't! b) Specific: (Keep in mind that all of
these should flow from a gospel-changed heart, otherwise, they are “spin” and
marketing.) 1) Avoid tribal language: Use simple accessible language rather than
stylized jargon (prayer language--makes people feel excluded), and technical jargon
(doctrinal/ Biblical terms without explanation). 2) Avoid the we -them mentality,
speaking of non-believers as a different species, making cynical statements about other
religions or other kinds of Christianity, etc. 3) Avoid citing the Bible or making
explanations with tone 'Everyone intelligent knows this one." Watch how you cite
authorities. 4) Constantly anticipate and address the concerns, objections and
reservations of the skeptical or of spiritual pilgrims with the greatest respect and
sympathy. (Again--if the gospel is affecting you, you will be deeply sympathetic with
those who struggle to believe. Never haughty.) c) Attitudes and feelings. 1) Middle -
class traditional people value- -privacy, safety, homogeneity, stability, sentimentality,
space, order and control. The city is filled with ironic, edgy, diverse people who do not
value these things at all. We must be comfortable with and appreciate them. There is a
special need to forge a healthy voice of Christian irony, that is joyfully realistic rather
than sentimental or pompous or emotionally manipulative (inspirational). 2) Christian
can often express emotion in a way that leaves non-Christians behind. If we are standing

shoulder to shoulder with people at different places in their pilgrimage, don't just run
ahead with your emotional expressions. That's like the fast walkers leaving behind those
with a limp. Don't be self-indulgent in worship.
a) Secular people have a strong belief that religion is really just about social power. There
4. Counter-intuitive
is a need to place every church somewhere on the ideological spectrum from
world-deed ministry. "Liberal/Left wing" to "Conservative/ Right wing!” b) The gospel makes the church
impossible to categorize. 1) Justification-by-faith brings deep, powerful psychological
changes, “Though I am sinful, I am accepted.” This "converts" people. "My chains fell
off, my heart was free; I rose, went forth, and followed Thee.” 2) On the other hand, the
gospel of the cross and the kingdom brings deep powerful social changes. It defies the
values of the world--power, status, recognition, wealth. The gospel is triumph through
weakness, wealth through poverty, power through service. This changes our attitude
toward the poor, toward our own status, wealth and careers. c) A gospel-centered church
should combine zeals that are ordinarily never seen together in the same church. This is
one of the main ways we make people look twice and take our message seriously. In
traditional values America, a church can lack this combination and still have credibility.
That is not the case on the secular mission field.
a) General: Individual morality and personal evangelism will not be sufficient witness in
5. Counter-culture a secular mission field. (Straight-lacedness and evangelism makes you look
community indistinguishable from Mormons, Jehovah's witnesses, Muslims, etc.) Christians must
model a whole alternate way of being a human society by the way they live in
community. b) Specifics: 1) Sex. Model and life of sexual purity not rooted on more
shame and prudishness than outside culture but on more joy, security and comfort with
sexuality. Model non-exploitative relationships between men and women. 2) Money . A
community of people making career, spending, economic, residence choices on the basis
of community service rather than on personal prosperity, comfort. Model radical
generosity without self-righteousness. 3)Power a) Cross-cultural and inter-racial
relationships and sharing of power, b) Openness and humilty to those with whom
we deeply differ. c) Personal power-relations within community characterized by giving
up rights, listening, forgiveness, commitment to reconciliation, servant-attitudes.
a) General: Key difference between missional churches and Christendom churches is

6. Lay vocational emphasis on public discipleship--working with Christian distinctiveness yet deeply
cultural renewal. engaged in cultural production. Goal: Neither engagement with value-assimilation, nor
separation and ghettoization. In Christendom situation, there is no need to discuss how to
be a Christian actor, business owner, artist, writer, reporter etc. The society is considered
basically Christian. Church's emphasis is just on personal commitment. b) Specific: 1)
General rhetoric supporting Christians being devoted to their work in secular vocational
fields 2) Three-fold strategy: a) Kingdom theology analysis: society/cultural idols --What
in culture is embraced, what is accepted but reengineered, what is rejected. b) Produce
together-connect to do cultural production, help one another work with excellence. c)
Provide nurture and support for peculiar pastoral issues in field.
a) General: During Christendom churches defined themselves over against other

7. Global church
churches, not over against the world. There was far greater turf consciousness and
kingdom- sectarianism. But the unity of the church is a deeply missional factor (John 17). As much
consciousness. as possible we seek to show the world our unity. b) Specific: 1) At local level, cooperate
as much as possible with other churches without a lack of integrity. (Theological
differences are important.) 2) Especially see the need to listen to the younger churches (of
Africa, Latin America, and Asia). They have much to teach us as we to them. We owe
them more deference. How? a) Theological education together b) Equal partnering for
mission in global work, not mainly American-send model. 3) Furious church planting in
cities everywhere in order to create missional, kingdom-conscious bodies. (It is easier to
plant a new church with the seven marks of missional church than it is to renew an older
church. The Christendom model did little church planting in our own country.

Worksheet: To what degree is your home fellowship group 'missional'?
Your group may not be doing any specific evangelistic project. It may be open to taking
in new members. (Both are to be encouraged). Does this mean it is missional? Using a
scale of 1 (weak) to 10 (strong) rate your group on these 6 characteristics.
____1) Our people love the city.
____2) Our discussions link gospel themes to the culture's story--freedom, exclusion,
grace and identity.
____3) Our language (especially when praying) is not tribal, technical or disdainful.
____4) Our community practices re: sex, money and power differ from either
conservative (much more concerned with sexual chastity) or liberal (much more tolerant,
concerned for social justice) norms.
____5) Our participants' conversations engage with culture appreciatively,

sympathetically, yet also challenging cultural trends in a nuanced way.
____6) Our members are non-sectarian, not bashing other Christians or churches.
If your average is a 7 or 8, non-Christians will be brought and will stay. If you rate below
a 7 only Christians, conservative or people in crisis will come.

1 3 . 3 C I T Y G R O W T H : A M A P 124
How can we lift up our eyes from just individual conversions and even individual
churches planted to a vision to have the gospel change the whole city? The answer is to
look beyond church growth to City Growth or City of God growth. The following
diagram illustrates the concept.
Theorists
Theology of Mission
Theological Depth
Theol: Gospel and Culture
1. Evangelism – Individual Activists 7. Cultural Renewal

Individual Growth Equippers of Ind Activsts Cultural Growth
Theol: People are lost! Theol: Grace redeems nature
(Friendship) (Vocation)
(Priority One) (Int. Arts Movement)
2. Church Planting Organiwtional Activists 6. Community Development

Church Growth Incarnational Growth
Theol: Centrality Church Theol: Cross, Community,
(Village; Scot) New Creation
(New Song; Jeff)
3. Church Movements Movement Activists 5. Coalitions/Associations

Regional Ch. Growth Institution Activists Catholicity Growth
Theol: Unity of Church Theol: Catholicity of the Church
(New Life Network) (COPI; 10 Point Coalition)
(Metro NYC Presby) (Colleges; seminaries)
City Catalysts/Nurturers
4. City Growth Resource

City Growth
Theo: Of the City
(CUTS; Emmanuel Gosp)
A. GOAL:
PRINCIPLES:
The ultimate goal in City Growth. What is it? There is a “City of God'” which is vying
with the “City of Man” in every city. It is marked by the Messianic Peace/Shalom
that comes from the gospel of grace. The gospel (rather than religion) directly leads
to every kind of growth. Only every kind of growth listed above will show the world
what Christ's Lordship really is and thus lead to more of every kind of growth. City
Growth is the new humanity, not just changed individual lives, but also changed
relationships, neighborhood, culture. "City Growth” is then an effort not simply to
multiply individual Christians and churches but to renew and transform an entire
city.
B. RELATIONSHIPS:
The various forms of growth are symbiotically related. If you pursue evangelism
without church planting and church movements, you won't have as much
evangelism. If you pursue church growth without incarnational and cultural growth,
you won't have as much church growth. Each kind of growth exists in symbiotic
relationship with the other. If neighborhood residents see that they are loved whether
they believe or not, many more of them will believe. So 5-6-7 growth leads to 1-2-3
growth. But 1-2-3 growth changes people into sacrificial livers/givers, which leads to
5-6-7 growth.
124
Tim Keller, City Growth: A Map, Redeemer Church Planting Center, Supplement 1.
C. LEADERSHIP:
Each level requires more big picture leadership. Notice that #1 and #7, #2 and #6, #3
and #5 each constitute levels of leadership. A (1,7) requires very little understanding
of city growth or what is happening across the city, while B and C require increasing
amount of networking and grasp on the whole city. The D level, #4—“City Catalyst”
or “Nurturer” requires the most extensive networking and vision of the big picture.
Leaders at this level must: a) more and more take in what is happening, b) work with
a great range of people, and c) understand the relationship of theory to action.
City Growth requires leaders at every position. If we are to really see an entire city
renewed by the kingdom of God, we must have workers and leaders multiplying at
every place on the map. The probable exception is “theorists”, who could be located
elsewhere. But it would always be better to have theologians and missiologists
working in your own city. Currently, New York City is greatly underserved by
leaders at C and D level. The Church Planting Center (essentially concerned with
#3) and the City Seminary (essentially concerned with # 4 and thus all kinds of
growth) will make a needed contribution.
D. THEOLOGICAL FOUNDATION:
The foundation of the whole is a rich theology of mission and the gospel. Most
Christians' idea of mission is confined to # 1 (conversion) growth and # 2 (church)
growth. Why? An inadequate theology of mission rises from an inadequate grasp of
the gospel. 1) They may have a dualistic view of nature and grace (one is put
against the other, instead of grace transforming nature) thus limiting the power of
the gospel to transform individuals but not society (#6) and culture (#7). 2) They
may have a rather legalistic understanding of the gospel, making them self-
righteous in their attitudes toward Christians of other traditions (#5) or the poor
(#6). 3) They may have a legalistic behavioristic view of sin, leading them to see sin
as rules-violations and not idolatry (Luther). That leads to a very negative view of
the city, with a superior attitude toward other cultures (insecurity) or toward
immoral people more than religious people.
I. Picture of a Renewed City

CITY CHANGE
STRATEGY # Restoring integrity: decrease corruption, decrease crime, accountability
in relationships --neighbor to neighbor, management to labor,
government to citizens
# Rebuilding the family: de-mystification of sex, marriage and family
healthy, single-living supported.
# Reconciling classes and races: heal alienation of elites from grassroots,
heal alienation of races, heal alienation of gay community, "embracing"
the other.
# Reweaving social fabric : re -direct economic, social, and spiritual
capital outflow back into inner city neighborhoods. The poor re-
neighbored.
# Renewing the culture: changing the cultural work being produced--art,
scholarship, literature, theater.
II. Means to a Renewed City (Steps overlap)
1) Individual renewal dynamics (Luther, Edwards) Use of the gospel on the heart--
Step A- identify idols/works righteousness; assurance of sonship.
Congregational 2) Corporate renewal dynamics (Wesley/Whitefield) Use of the gospel on the
renewal. church--(a) kingdom-centered prayer/worship; (b) gospel vs.

moralistic/relativistic; doctrine/practice preaching; (c) leaders model
bold/humility.
The "Head" for direction

Step B- Church
Planting Movement. 1) Vision (a) For church planting in general. (b) For a city or people, not just for your
(Regional body of church. 2) Movement leader(s). 1-2 leaders (at least) with broader vision than a
Christ renewal). single church. 3) General dynamic relationships with the whole city.
The "Feet" for grounding.

4) Vitality. Vital, self-propagating, church base, from which you "hive" off new cores
for churches. 5) Shared distinctives. To demand new churches be carbon copies kills
the "movement"; to have no strong shared values kills "movement". Routine
"collegiate” relationships between leaders of new churches.
The "Arms" for reaching out

6) Dynamic, systematic partnering. (a) Continual all-region planning , visioning,
prayer together. (b) within movement--churches pool "5M" resources for new works
(money, members, models, mentors, ministers). (c) outside movement--get 5M
resources for new works. 7) Leadership development system. (a) General theological
training in the city. (b) Specific recruitment, assessment of church planters/ leaders
(c) Training, supervision for planters/leaders in the city.
a) Re-neighboring. Church leaders live in and partner with community of need. Contra
Step C-1- Christian liberal approach. b) Re -weaving--Look beyond helping scattered individuals and rebuild
Community the systems of the community: education, business, safety, housing, etc. Contra
Development. conservative approach. c) Re-inviting. Do good deeds as evangelism (Mt.5: 16), not after.
(Neighborhood Contra church growth approach. d) Reconciliation. Mutual respect between races
renewal) embodied in attitudes, relationships, leadership structures.
a) Christians work distinctively. Train to do their work from/within a Biblical worldview

Step C-2- Christian of creation-fall-redemption. b) Christians work accountably. Support to avoid temptations
Cultural peculiar to the vocation. c) Christians work excellently. Empower to do their work with
Transformation. quality. Result--Christian cultural production.
(Cultural renewal)
REFLECTION: City Change Issues
1. What are your reactions to Keller’s vision for a renewed city?
2. Clarify the differences between church growth and city growth.
3. To what degree has your theology of mission been limited by an inadequate grasp of
the gospel? Explain.
4. Keller lists seven types of leaders needed for city-change strategy. Which roles are
commonly known? Which roles are unknown?
5. Expand the reasoning behind the flow of strategy from congregational renewal !
church planting movement ! Christian community development ! Christian
cultural transformation.

Multiplying congregations is what we must do if we are to carry out the Great
Commission. If we are really to “matheteusate panta ta ethne,” we shall have to move to
inducing Christ-ward movements in most of the “ethne” (the 100,000 and more “ethne”)
which constitute the world’s population.125
I still believe in church growth; it’s a biblical mandate. Where there are no Christians
there ought to be Christians. Where there are no churches there ought to be churches.
But I prefer church multiplication to church growth as a methodological concept; it
avoids unhealthy pre-occupation with wanting existing churches to get bigger and
fatter.126
C h a p t e r 1 4 : S p iri t u a l C h a n g e : E z r a M o d e l
Ezra and Nehemiah ministered to returning exiles under Persian rule in the period 430-
400 B.C. Their purpose was to encourage the Jews by revealing to them that their
sovereign God was continuing his redemptive work and re-establishing true worship
among them. Ezra had governmental authority (7:25), but his most important
qualification was as a teacher of God’s law (7:10). The written word of God became a
moving force in their midst (3:2; 10:3). He was used of God mightily to bring spiritual
renewal in a time of great adversity and discouragement. In this role Ezra is a biblical
model of a spiritual-change leader who influenced an entire society.
In this section we will focus on the way to bring spiritual change to a city (1) through
church multiplication and (2) the implementation of a “movement” mindset.
1 4 . 1 C H U R C H MU L TIPLIC A TIO N : A P RI O RI T Y
We are entering a world that is closer to the Greco-Roman world of the first century than
anything seen in centuries. Two ways:127
•First, it is a globalized world again. The triumph of Rome's power created the Pax
Romana and thus an unprecedented mobility of people, capital, and ideas. Cities became
multiethnic and international in unprecedented ways. Even outside cities, it was hard to
be isolated. Now: end of Cold War, triumph for new global capitalism, new technology
created even more extensive form of globalization. Examples: 35% income of country of
Belize comes from expatriates in NYC. Major banks in Baltimore owned by corporations
in Charlotte. Sakia Sassen--Global City, makes the case that London, New York, Tokyo
are more like each other than like rest of their own country. Thus New York is far more
connected to London than to its own upstate.
• Second, it is a pluralistic world again. For centuries--cultures and nations had a single
basic faith/ religion root of its culture. Now, as in the Roman world, there will again be
multiple religious faith communities and options in every society.'128 Why? a)
Globalization —mobility put the whole world together in cities. b) Disillusionment with
the Enlightenment. The old idea that unaided human reason would solve social ills and
answer the heart's big questions finally is seen as dead end. While it reigned, though
Christianity was "out", a de-super-naturalized ethical form of Christendom held sway.
Now even that has collapsed.129
125
Donald McGavaran, The Link, Vol. 1, Fall 1990, page 12.
126
Arthur Glasser, 1991 Interview.
127
The argument for church multiplication is taken from Tim Keller, Principles for Church Planting,
Evangelical Ministry Assembly, 2000
128
By “pluralism” I mean both what Carson calls “empirical pluralism”—mixture caused by globalization and
“philosophical pluralism”, t he creed (really that any creed claiming superiority to any other is necessarily
wrong.) See Gagging of God, chapter 1.
129
NY Times Magazine, Dec 98- Issue entitled: "God De-centralized" discusses how to the shock of the U.S.
intelligentsia, religion and spirituality is on an enormous rebound--it is religion of all kinds, including home-
c) Governments are taking a surprisingly similar track as did Rome. They now claim to
be neutral about faith, or that truth is relative. But such a claim makes an idol out of its
own power. Just as Caesar was happy acknowledging many gods, as long as he was one,
so government will tolerate all religion as long as none think they have the right to hold
public policy accountable to a higher authority. That, implicitly, is to make Caesar divine.
Summary: No matter what our world is like, we go back to the book of Acts to learn
ministry practice. But we have, if I may say it carefully, now a double reason to do so.
Our world and the world of Paul now is tremendously similar, and therefore, if we want
to see how to spread the gospel in the 21st century, the book of Acts is now more
directly, simply applicable since the first century.
a. Church Multiplying. Acts 14 is the first crucial strategic principle. In the ministry we
Church Multiplication see in Acts--church planting is not a traumatic or unnatural event. It is not something odd
or once-in-a lifetime. It is not forced on people by circumstances. Church planting is
woven into the warp and woof of things, it happens constantly, it happens normally. Paul
never evangelizes and disciples without also church planting. For decades, expositors
looked to Acts to find the basic elements of ministry. Conclusion: Bible teaching,
evangelism, fellowship, discipleship, worship. Yet though right there along with
everything else is church planting. It's ignored. There's a very dubious, tacit cessationism
going on here. Implicitly, almost unconsciously, readers said, “well, but that was for
then--we don't do that now". Point: Church planting must be natural and constant,
not traumatic and episodic.
b. Text: 14:21-28. Here we see two phases to Paul's ministry. (1) First there is gospel
communication. Two parts (a) v.21 -they preached the good news. But it does not use the
word for preach, rather a more comprehensive word—evangelizdomenoi, “gospeled” the
city. There's much in that. Point: he won a large number of converts. Evangelism. (b)
v.2lb-22-21a --they went back to converts to "strengthen and encourage.” Two verbs used
together chapter 9, 15, 18, Stott calls “almost a technical term” for establishing and
fortifying. How? Taught them or re-taught them "the faith" (v.22). This refers to a
definite body of beliefs and theology. Discipleship.
(2) Second, there is church formation. This also has two parts. David Hesselgrave,
Planting Churches Cross-culturally, based on these passages in Acts —provides the
following terms. (a) Believers congregated. Assumed in chapter 14. Seen in 13, 16
after Lydia—believers made to assemble regularly and brought into a community. (b)
Leaders consecrated. Rather surprising--appointed elders in each place. Paul chose
elders, a plurality of leaders out of the converts, who now become the ones who teach and
shepherd the people in the faith. Though we have to allow plenty of flexibility for
different cultures (see below), the unavoidable principle is that he did not keep them
under his direct authority or dependent on him. He made them churches in their own
right. When he returned, they were "disciples" (v.22) but when he left, they were
"churches" (v.23).
c. Objection: But that was then! Now, at least in N. America and Europe, we have
churches all over the place. Answer: 1) Globalization means that new mobile populations
are coming constantly into cities and even non-cities. If not there is need for lots of
church planting--in own language, the opportunity is gone after a generation--dissipate
and assimilate. 2) Pluralization, though, means even what we might call “native” peoples
are no longer homogenous. Different generations and groupings differ vastly from one
another. I'm no expert, but what I read of the diversity of peoples in each location makes
the Anglican parish model pretty obsolete for mission. 3) And lastly, the death of
made religions and cults and derivatives. But even traditional faiths and religions (except the mainline churches)
are growing too. Jack Miles' lead article is very telling. He explains that there's been a crisis of secular faith'. i.e.
a realization that belief in the progress of science and reason w/o God as sufficient to build a society was a faith.
And it really hasn't delivered.
Christendom means now we have something not in Acts--lots of dead churches, which is
just one more reason to plant new churches, a reason even Paul did not have..
d. Application: Basically, there are two ways churches get planted--unnatural and
natural. Churches that are forced to do it, and those with a church-planting mindset, a
natural, normal part of its ministry.
Unnatural Church Planting (two varieties)

Unnatural church # Rebellious church planting. Some people in the church split and form a new
planting church-or a pioneer minister does so without help from anyone, because there is
alienation over doctrine, vision, or philosophy of ministry. Examples abound: 1)
charismatic splits, 2) cultural splits--2nd generation Korean leaders leave to do
multi-ethnic, English speaking church in opposition to the first generation
church.
# Reluctant church planting. Circumstances force the church leaders, against their
will, to agree to planting a new church. Examples abound: 1) simply outgrow
building, 2) members move to new area and begin to lobby for a church out
here, 3) members with a different vision (younger, different worship, etc.) begin
to drop out or push for new service or church. Though leaders may give only
begrudging permission or even money and active support, it is still unnatural
because church planting won't happen again perhaps ever--unless circumstances
again dictate it.
Natural Church Planting

Natural Church I mean by this --a mindset set by the book of Acts--church leaders think of church
Planting planting as just one of the things we do among the rest. We teach, evangelize, dis ciple,
worship, children's ministry, music, church planting! It's not like building renovation--big
traumatic hiccup and glad when it’s over. It's what Paul did, what we do. But this mind-
set can be broken down into two extremely important sub-strata. If you can't muster
these, you can't have natural church planting.
# First, the ability to give away and to lose control of money, members and
leaders. Hate to use a cliché, but it’s true--Paul "empowered" these new leaders.
He gave them ownership and thus he lost a lot of control. This is a huge barrier
for churches. They cannot bear the thought of money-giving families being lost
or key leaders or just friends. Ministers are also afraid of giving away glory. If
your ministry adds people and you: 1) assimilate them into your church, 2) turn
them into Bible studies under your church, 3) spin them into new ministries in
your church, it swells your numbers, and you get both control and glory. If you
organize them into churches, you are losing money, members, numbers, leaders,
control. But that is just what Paul did.130 An additional problem--when you let
go, you lose direct control, but you can't really avoid responsibility for
problems. It is like being the parent of an adult child. You are not allowed to
directly tell them what to do, but if there's a problem, you are expected to help
clean it up.
Example: In Greenwich, CT, an evangelical congregational church in a small, historic

building had filled 100 seats twice to max for 4 years. They resisted church planting.
They feared loss of money and people. Finally last September they sent 50 out to a new
town. Today, 350 are coming to the daughter church and the mother church had filled
seats in about 3 weeks. Now they are kicking themselves--by now they could have had 3
churches, near 1,000, able to do missions, youth ministry and many things together.
130
Acts 14:23 is famous for how quickly Paul apparently put leaders into the role of elders. Roland Allen and
others (Mssionary Methods: St. Paul's or Ours?) have used such passages to challenge our fear of 'letting go' of
power over younger churches. But we also must not rush. When I was teaching on church planting to some
pastors in the inner city, they pointed out that the poor have no experience in wielding authority and power of
any sort. When they are converted, they cannot be put into power and just left to their own devices immediately.
They realized they needed to transition from church planting as hiccup to a mindset.
# Second, the ability to give up some control of the shape of the ministry itself.
This is scary especially to people who care about truth. Below is a bit more. But
the simple fact is that the new church will not look just like you. It will develop
its own voice and emphases. On the one hand, pains must be taken to be sure
that the difference is not too great, or fellowship and cooperation is strained.
Thus Paul—emphasize "the faith". But on the other hand, if you insist that the
church be a clone of your own, if you are not willing to admit the reality of
contextualization in the Biblical sense of adapting and incarnating--so different
generations and cultures will produce a different kind of church--then you won't
be able to do church planting!
Example : As you see Paul's adaptations from culture to culture are famous. No-one size
fits all for him. And why in Acts 16:13 did Paul expect to find a prayer meeting at the
river? Would you? He knew something about God-fearers. Frankly, it takes creativity
and wisdom about people to do church planting--and many leaders cannot think
outside the box.
# Third, the ability to care for the kingdom even more than for your tribe. We see
this in the way Paul talks of Apollos, who, though not a disciple of his (Acts
18:24ff.) Paul speaks of in the warmest terms (1 Cor.3:6; 4:9; 16:12) even
though his disciples evidently considered themselves a particular party (I
Corl:12; 3:4) We see it in the way Paul (as said before) constantly takes his
hands off new churches. 16:40--Then he left. What we have here is a concern
not for his own power or his party's power (and even then, different apostles had
their followers and emphases), but the kingdom as a whole. Test: When we lose
two families to a church that brings in 100 other people who weren't going to
any other church, we have a choice! Will we resent the 10 people we have lost
or rejoice in the 80 people the kingdom has gained? Basically, the church
planting mindset is not so much a matter of trusting new leaders etc. but trusting
God. Paul does not give the new churches up to themselves or others.
He "committed them to the Lord.”
SUMMARY: The basic reason for developing a church-planting mindset is that it is the
Acts -Christian Ministry mindset. The basic reason is that the theology not only presses it
directly but indirectly! But since we live in the Acts-world again, it is doubly important.
We can't minister without a mind for church multiplication.
WORKSHEET: Natural and Unnatural Church Planting

1. Name one rebellious church plant you have witnessed. Reason and type.
2. Name a reluctant church plant. Circumstances and “fall-out.”
3. To what degree do you have a natural church planting mindset? Items:

a. Ability to lose control of money, members and leaders.
b. Ability to care more for the kingdom than for your tribe.

1 4 . 2 E P H E S U S C A S E S T U D Y : A C H U R C H - P L A N T I N G M O V E M E N T1 3 1
The Apostle Paul’s mission to Ephesus (Acts 19-20) is the last of his church planting
efforts. However it is the most extensive case study of a church-planting movement
recorded in the New Testament. From this case we can draw principles that support basic
elements in a gospel movement that spreads throughout a region bringing profound
individual and societal change.
The city of Ephesus was the principal city, the capital of Asia Minor, the area that Paul
was originally forbidden by the Spirit to enter (16:6). Though Ephesus was a commercial
center as well, it was pre-eminently a center of pagan religions and occult practices. The
Imperial cult flourished there, with three temples dedicated to the practice. But the pride
of the city was the Temple of Artemis (Diana) whose building was four times the size of
the Parthenon and called one of the seven wonders of the world. The temple was such an
attraction that it drew huge numbers of people from all over the world. As a result, the
temple became an enormous economic boon to the city, generating a great deal of income
from visitors, and serving as a banking institution in its own right. Because of the
prominence of those two cults, a tremendous variety of occult groups and practices
flourished in Ephesus.
Paul’s Main Method 1. vv.8-22. What was Paul's main method in his mission in Ephesus, and how does it
compare and contrast with those in Corinth and Athens? Make a list of all the methods of
evangelism you've seen Paul use.
a) He began again with the synagogue, where he always could get two things done: (1)
Similarities discharge his passionate obligation to win his own people to Christ (cf. Rom. 10: 1), and
(2) to win the strategic people, the "God-fearers" who are the natural bridges to the
broader pagan society. This he did both in Athens and in Corinth.
b) After winning some disciples there (v.9b), he took them into a new venue to reach the
Gentile public, by going into the lecture hall of Tyrannus (v.9). This he did also in Athens
(by going into the public marketplace) and in Corinth (by going into the home of Titus
Justus).
c) Finally, his teaching resulted in an uproar, the riot of verse 23ff. In Athens, the uproar
was very mild; it took the form of mockery and intellectual scorn by the Aereopagus. In
Corinth, it was more serious, with the Jewish leaders making a lawsuit against Paul to
stop his ministry. Here we have a riot by a pagan mob. But in every case, there was some
sort of strong public resistance to the work of the gospel that Paul had to respond to.
The lecture hall ministry, a first for Paul, though it was something like the marketplace
Dissimilarities ministry in Athens. This was a public meeting place, a school. Unlike the home meetings
in Corinth, this was a more academic setting. It is important to see that this was not
preaching, but rather he had discussions daily. The NIV translation is seeking to get
across the Greek word dialegomenos--to dialogue. This is very daring, because it allows
the non-believing listener to partially set the agenda, to raise questions and respond. It is
not like either a sermon or a gospel presentation, it allows give an take. It is also not like
"friendship evangelism" since it was done with all comers. It is also not like the informal
dialogues on the street, since the listeners can return week after week. It is mostly like a
class.
So this "dialogue" evangelism in a public place with all comers is different than
a) The "preaching evangelism" in the synagogue. This was with Biblically literate people
and consisted of long Biblical sermons.
b) The "contact" evangelism in the marketplace. This was essentially street evangelism
with strangers and probably consisted of short presentations of the gospel followed by
give and take dialogue.
c) The "friendship" evangelism in homes. This was with friends and relatives and
131
Narrative questions taken from Tim Keller, Acts Curriculum, 1998.
consisted of informal conversation.
d) The "apologetic" evangelism in the Areopagus. This was with cultural elites, and
consisted of a well-reasoned "apologetic" or defense of the gospel, using authorities and
sources that are well respected.
2. Take some time to reflect on how Paul's mission methods (especially in Acts 17-19)
Application to the instruct the modern church. What does he do that we neglect or omit?
modern church
a) First, he is more flexible than most ministries or churches. He has a very broad array of
different approaches, and he tried them all. Generally, churches and ministries settle on
one approach. Now that is good, in that most of us are not as multi-gifted as Paul, and we
cannot do them all. We should concentrate on what we can do with our skill-set. But on
the other hand, most ministries and churches tend to see their method as the only one, the
best one. We are so uncreative that we look at the city through unconscious "screens" and
mental filters, so we see only the opportunities for our pet methods, or we see only the
people who can be reached with our methods. We need to be far more creative and multi-
dimensional. In our city, we should find people who can do them all.
b) Second, he spent far more time sharing his faith in secular spaces than sacred ones.
Though he went to synagogues, he spent far more time in private homes, market places
and public buildings. If we are to follow Paul, we will not do most of our ministry "at
church" but out in the workplace, the marketplace, the home, lecture halls, clubs and so
on. We see him finding opportunities to speak, dialogue and make presentations of the
gospel in every setting possible.
c) Third, his presentations were very well reasoned, intelligent. He was completely
unafraid of questions, debate and intellectual engagement. The two Greek verbs
continually used in both chapter 18 and 19 are dialegomai (to reason or to argue) and
peitho (to persuade). As we have s een throughout the book of Acts, the gospel is not
simply proclaimed, but reasons for belief--both personal and intellectual-- are always
given as well.
Because [Paul] believed the gospel to be true, he was not afraid to engage the minds of
his hearers. He did not simply proclaim his message in a 'take it or leave it' fashion;
instead he marshaled arguments to support and demonstrate his case.... What he
renounced in Corinth (See I Cor I and 2) was the wisdom [the premises of the world], not
the wisdom of God, and the rhetoric of the Greeks, not the use of arguments ... We must
never set limits ... trust the Holy Spirit over against ... arguments ... as alternatives. No,
the Holy Spirit is the Spirit of truth, and he brings people to faith in Jesus not in spite of
the evidence, but because of the evidence, when he opens their minds to attend to it.
(Stott, p.312-313).
d) Fourth, we see Paul identifying with the people of the city and got to understand their
life and ways. He spent a year and a half at Corinth (18: 11 - but v. 18 indicates he spent
time after that--perhaps two years all told.) Then he went to Ephesus where he stayed
three months at the synagogue preaching-evangelism and then two years at his lecture
hall dialogue-evangelism. (19:8, 10). We know from 20:34 that Paul continued his
tentmaking in Ephesus. In other words, he really became part of those communities,
living and working among the people and getting to know them from the inside, not just
as a traveling speaker who was only, essentially, a tourist.
To learn from Paul's tentmaking we need to extend the application and talk about the
importance of community involvement. At one point in the Corinthian ministry, Paul did
full time evangelism, but both at Corinth and Ephesus he participated in the economic
and social life of the city as a co-citizen. It is important that some Christians become very
involved in the social and economic life of the city, doing significant labor for safe
neighborhoods, economic development, etc. Christians need to be fully engaged in the

civic life of the city.
e) Fifth, we see Paul made himself accessible to the unbelievers. He allowed people to
come back at him, to get to know him. Paul essentially allowed the non-believing listener
to be co-partners in setting the agenda for each presentation of the gospel. There is an
ancient textual footnote to 19:9 that tells us Paul lectured from 11:00 am to 4:00 pm
everyday. (F.F.Bruce proposes that classes probably took place in the hall during the
morning, at the same time Paul did his tentmaking. Then he went to the lecture hall and
dialogued all afternoon--5 hours a day! See Bruce, pp.388-389). By putting himself in a
public place, day after day, he showed himself ready to answer any questions. He was not
defensive or pontifical, but accessible and engaging.
When we contrast much contemporary evangelism with Paul's, its shallowness is

immediately shown up. Our evangelism tends to be too ecclesiastical (inviting people to
church) whereas Paul also took the gospel out into the secular world; too emotional
(appeals for decision without an adequate base of understanding), whereas Paul taught,
reasoned and tried to persuade; and too superficial (making brief encounters and
expecting quick results), whereas Paul stayed in Corinth and Ephesus for five years,
faithfully sowing gospel seed and in due time reaping a harvest. " (Stott, p.314)
3. Verses. 11-20. What can we learn: a) about the place of miracles in ministry from
Miracles in Ministry verses 11-12, b) about the p ower of Jesus' name from vv. 13-16, c) about the marks of
real conversion from verses 17-20?
a) We should see a balance here in Luke's description of miracles. First, Luke calls them
"extraordinary " (v.11). That is not just a gushing remark, as to say "wonderful,
tremendous.” The Greek word tychousas literally means "singular" or "unusual.” That
means that these were very unusual signs, sent by God to support the Ephesian ministry.
There is no indication that they happened everywhere, nor is there indication that Paul
and his team expected them to. We are not to assume miracles as typical and normal in
ministry. Even the great St. Paul did not consider them normative in his ministry, and he
was an apostle--how should we then do so? But second, on the other hand, this account
should make us wary of being skeptical and cynical about the power of God to heal. We
should pray for God's power to heal people (as we are told in James 5:16).
b) We should see here that Jesus' name is not magic. The story is actually very humorous.
Seven Jewish exorcists had heard about the "power of Jesus name,” and decided to "try it
out.” They clearly don't understand the gospel for themselves. They say, "I command you
in the name of Jesus, who Paul preaches" (v. 13) because they themselves do not preach
or present Jesus. The demon says, in effect: "I know Jesus and Paul--but who the heck do
you guys think you are?" and jumps them! The point is there is nothing.mechanically or
automatically powerful about the sound "Jesus" made when the breath passes through the
voicebox in a particular way. The efficacy of Jesus "name" lies only in the understanding
of what Jesus came to do--its the gospel of Jesus which is powerful. When we use the
gospel of Jesus on our lives, it cleanses and transforms and heals. But therefore Jesus'
name has no second-hand power--it only works first hand, when appropriated through
personal understanding and commitment.
We may want to look at ourselves here. Don't be too sure that we don't do what the seven
sons of Sceva did. When we invoke his name and ask for his help and power while we
are a) not enjoying him and b) not obeying him—that is magic.
c) We learn in verses 17-20 that true conversion leads to a concrete change in lifestyle.
These new converts had been involved in occult practices and "evil deeds.” They made
open and visible changes in their lives. Those who renounced sorcery and burned their
magic books did so at great financial loss. (Had they sold their manuscripts to keep their
value, the books would have led others to stumble and be entangled.) Sometimes,

becoming a Christian will mean walking away from lucrative business practices.
4.. Verses 23-41. What caused the riot? What lessons can we draw from it? What do you
Causes of the Riot think was Luke's purpose in relating this account of the riot?
As we noted in the introduction, the Diana cult was probably the most important industry
to Ephesus' economy. Demetrius, who may have been the head of the silversmith's guild
or association, was outraged that the growth of Christianity was leading to fewer idols
and shrines (made by the silversmiths) being sold. Though Demetrius' concern was
purely economic (not ethical or religious), even the ancient pagans did not want to look
greedy. So when he begins to stir up opposition to Paul, he does not directly mention any
loss of revenue. He appeals to their professional pride ("Our trade will lose its good
name" v.27) and their civic/religious pride ("the goddess ... of Asia ... will be robbed of
her divine majesty" v.27). Frankly, these were "code words" for plain greedy materialism
and xenophobic patriotism! Notice how later, there was no willingness to let the
Christians defend themselves. When they "saw he was a Jew,” their racism asserted
itself; they simply shouted the Christians down (v.36).
It is unpleasant to contemplate the lessons from this account. Clearly, there will be much
Lessons opposition to the gospel that is not sincere or reasonable. It is intellectually and spiritually
completely closed to the truth, and it is concerned with nothing but a power play. Paul
wanted to reason with the people but he was foolish to want to do it. There are times in
which Christians should not make themselves accessible to evil purposes. It is never
loving to make it easy for someone to sin against you.
Luke probably wrote this down for the same reason he mentions Gallio's pronouncement
in chapter 18. The city clerk, like Gallio, demonstrates that Christianity was not illegal,
for it posed no threat to the civic order, that opposition to it was purely personal. Surely
many opponents of Christianity in Luke's time were trying to stop the gospel in any way
possible. One of the ways was to try to get it banned from the public arena by branding it
unpatriotic or subversive of the public order. But both in Corinth and Ephesus, public
Roman officials rule that this is not the case. Luke is therefore citing legal precedent in
order to anticipate possible objections and head them off. Maybe Luke had been a lawyer
as well as a doctor!
WORKSHEET: Methods for Spreading the Gospel
Make a list of ways that our church or ministry could do all of the five methods that we
have seen Paul use.
a) Preaching "synagogue" evangelism.
Sunday preacher preaches to both Christians and non-Christians routinely.

Christians bring a friend to church. Response classes for seekers at church.
Other:

b) Contact "market square" evangelism. "Booths" and evangelism at public events:
parades, fairs, expositions. Street/ park evangelism: outdoor concert, a speaker and
follow-up. Tracts and literature handouts.
Other:
c) Friendship "household" evangelism.

Home small group fellowship meetings with non-believers present
Home discussion group series targeted just for non-believers
Home Outreach event (many variations possible on an evangelistic dessert or reception
for friends) Personal friendship evangelism with relatives, associates, over coffee or
meal.
Other:
d) Dialogue "lecture hall" evangelism.

Evangelistic lecture, dialogue at colleges and graduate schools or artistic/cultural
institutions (Christian perspective on subject of broad interest). Evangelistic breakfasts,
luncheons in business centers, clubs (Talk and dialogue on subject of broad interest to
business men and women) Open Forum: artistic presentation and evangelistic talk and
dialogue in some public concert space or theater .
Other:
e) Apologetic "Mars Hill" evangelism.

Regular column in major newspaper or respected periodical
TV/radio venues that reach non-Christians (not media aimed at Christians)
Addressing major associations of academics or media elite or other opinion-makers.
Books aimed at unbelievers that command broad respect (e.g. "Mere Christianity") or
respect from specific "elite" audiences (e.g. philosophical works). Major movie that
establishes some parts of Christian truth/message.
Other:

1 4 . 3 E L E M E N T S O F A C H U R C H P L A N T I N G M O V E M E N T1 3 2
“The word of the Lord spread widely and grew in power.” (Acts 19:20). G. Campbell
Morgan summarizes the power of the Gospel and of God’s instrument, Paul. “Paul then
at Ephesus was making tents, conducting a great course of apologetics for Christianity,
fulfilling the function of the pastor, watching over the flock, admonishing with tears and
teaching from house to house; but he was also directing a great missionary enterprise to
that whole region round about Ephesus. In all probability it was here in Ephesus that
Philemon was brought to Christ and sent to Colosse for the formation of that Church.
Probably also it was at Ephesus that fellow-worker with Paul in prayer, Epaphras, who
watched over another Church, was first brought to Christ. Think of this man. Think of
the forces in Ephesus against him, against his Gospel, against his Lord. How did he
finish that paragraph in the Corinthian letter? ‘If I must needs glory, I will glory of the
things that concern my weakness.’ (II Cor. ll:30)” 133
The process Paul used can be pictured as follows:134
Ephesus Movement Process

Depth Leadership Church Movement
Evangelism Development Planting Watchcare
School of
1. Preaching Tyrannus Leadership
“Synagogue” O O Retreat
2. Contact P P (Melitus )
“Market P Disciple- P • Thyatira
Square” Making Presbytery
O
S
O
S • Pergamos • Sardis (Melitus )
I I
•Philadelphia Mentoring
T T
• Smyrna (Ephesians )
3. Friendship I
O
Leader I
O •Laodicea
*
“Household” Training Management
4, Dialogue N N Ephesus Audit
“lecture hall” (Timothy)
5. Apologetic
“Mars Hill” Revitalization
(St. John)
3 months 2 1/2 years 42 years
Elements of strategy
1. Paul the movement leader: evangelist, teacher, trainer, model, mentor
2. Intensive, aggressive evangelistic outreach using multiple approaches: a)
preaching (18:24, 19:8); b) teaching (18:25); c) personal evangelism (18:26); d)
counseling (18:27); e) writings (18:27); f) apologetics and polemics (18::28;
19:8); g) question and answer approach (19:1-5); h) power encounters with
spiritual forces (19:11); I) public meetings (19:9).
3. Extensive biblical training in ministry (19:9) that blanketed Asia Minor with the
gospel. It is probable that one of the products of this training was Epaphras who
was called by Paul, “our beloved fellow bond-servant, who is a faithful servant
of Christ” (Col. l:7). Epaphras apparently evangelized the cities of Lycus valley
132
J. Allen Thompson, Church-Planting Movements, 1995, unpublished paper.
133
G. Campbell Morgan, The Acts of the Apostles, Pickering & Inglis, 1948, pp.352-353.
134
Of the seven cities of Asia Minor where are they now? Four of these still exist, albeit as rebuilt Turkish
cities: Smyrna (now Izmir, pop. 500,000), Thyatira (now Akhisar, pop. 50,000), Philadelphia (now Alashehir,
pop. 25,000), and Ephesus (now Selcuk, pop. 15,000). The other three lie desolate. Moslem mosques now
dominate ghostlike ruins reminiscent of the seven cities’ Christian roots and Jesus’ dire warnings.
and founded the churches of Colosse, Hierapolis and Laodicea. At least seven
churches were started in a two-year period.
4. People-oriented ministries. People were counseled and taught concerning the
Way. This was a spontaneous ministry in the street, house, temple, synagogue
and lecture hall. Money was not the first matter of concern. Paul worked daily
at his craft as a tent-maker.
5. Momentum driven by unity and vision of love. Twenty six names of workers
are mentioned as associates of Paul in his ministry at Ephesus. The theme of
unity, love and oneness pervades. As Paul had his last meeting in Miletus “they
began to weep aloud and embraced Paul, and repeatedly kissed him” (20:37-38).
There was evident harmonious fellowship between his panorama of cross-
cultural workers. When Paul writes these Ephesian Christians he reminds them
of their love for Jesus: “Grace to all who love our Lord Jesus Christ with an
undying love.” (Eph. 6:24).
6. Watchcare ministries. Paul realized the bond between the churches and leaders
was still fragile and needed to be strengthened. So he convened the meeting.
He brought the group of leaders together and re-enforced their deep bonds in
Christ. “You are the church of God which he purchased with his own blood.”
This leadership retreat at Melitus was more than a tearful goodbye. It was the
gathering of leaders of the regional church in Asia Minor to encourage, instruct,
warn, build and commend to God. Indeed it was a proto-presbytery with a mix
of leaders from Paul’s ministry.
Among those elders there must have been some of the disciples of John who
had received the Holy Spirit. Perhaps one of the itinerant exorcists had
received Christ’s power and was there. Surely a transformed silversmith
was there. And what about some of the converted Jews? Leaders of the city
who had received Christ were certainly among them. And what of the
broken people who had been given peace in exchange for the broken pieces
of their lives?—transformed criminals, liberated leaders of the cults and
Roman officials who had made Christ king of their live. We picture all
these among the new humanity in Christ now entrusted with the leadership
of the church.135
In addition to encouraging leaders to meet together for worship, nurture and
ministry, Paul exercised watchcare through writing letters. Ephesians (61 AD)
was written as a circular letter to these churches seven years after the Melitus
retreat to deepen their understanding of the nature of Christ’s church. Timothy
was sent as a pastor-teacher to deal with false doctrine, declining worship,
unqualified leaders and sin warfare in 64 AD. And the Apostle John writes a
precise audit letter focusing on their loss of “first love” 32 years later. Lesson:
Planting churches without providing accountability structures and follow-up for
leaders results in loss of momentum and eventual stagnation.
CP Movement Having reviewed the Ephesus case study, what assumptions do we bring to church
Assumptions planting movement thinking today? The following are foundational:
1. Christians who a) grasp the gospel and are thus saturated by a basic
Reformation world and life view and b) are living and city-building in the city in
sufficient numbers can change a major city.
2. Churches that are evangelistically focused and worship-discipleship oriented

can train and send hundreds of Christians into the marketplace. To make a difference in a
city, we probably need to see 1 church for every 1000 people.
135
Lloyd J. Ogilvie, The Communicator’s Commentary—Acts, Word Books, 1983, p.292.
3. Renewing and revived churches spread the dynamics of spiritual renewal into
churches of the region. These dynamics include individual renewal (repentance for self-
righteousness, grasp and experience justification and adoption, humble-boldness,
assurance and power); corporate renewal dynamics (depth proclamation of the gospel,
kingdom centered prayer, revived leaders) and corporate renewal signs (theological
depth, dynamic worship, intimate fellowship, assertive evangelism and social concern).
Without renewal by God’s grace, churches stagnate and die.
4. Intentional cooperation with other churches and Christians from many major
cultural institutions (community development and institutions for cultural enrichment)
can impact the city or region with the Gospel.
5. A church-multiplying and impacting movement takes time--at least 20-50

years. Revival becomes widespread in the first generation bringing hundreds into the
Kingdom of God; in the second generation Christians rise and make their influence
known. The third generation really begins to see the full harvest of a multiplication
movement.
1. A church planting movement is a Spirit-directed activity which naturally builds, renews

Definitions: and expands the body of Christ in a given city/region through the recovery and
application of the Gospel. The movement produces hundreds of new believers,
scores of leaders and dozens of new churches that bring spiritual, social and
cultural change to the city and surrounding region.
2.A church planting network is an intentional communication and relational structure that
brings together leaders with a common vision to resource one another to fulfill
the mission.
A church planting movement takes: 136

Start-up Components 1. Vision: (a) a network of churches must think, "we are not just a church, but a
movement. We are a church planting church." (b) The movement is fueled by a vision for
a region or people consciousness. Must have a vision beyond your church to focus on a
transformed city or region or people group.
2. Vitality: One or more churches in the network must be evangelistically and

spiritually vital and growing with the dynamics of spiritual life. Vital churches attract
contacts and leaders for new communities and people groups. They generate core groups
for daughter churches.
3. Partners: In the beginning, church planting movements within a new town or

people group will not be able to fund and resource itself from the inside, or produce all its
own leaders. To gain momentum, it ordinarily takes a network of partner churches
outside the people group or region.
4. Supervision: The stronger and closer the supervision, (a) the more men are
willing and able to plant a church and (b) the higher the success rate, which builds more
momentum for vision, vitality and partnership. The more indigenous the supervision, the
higher the success rate, too. Ethnic movement leaders are critical for strong and close
supervision among ethnic peoples. There will be no "movement" without them.
5.Training/education: For a region/people group to rapidly produce new

churches, there needs to be available in the region/people group: (a) in depth church
planter training and assessment, (b) theological degree programs. Contextualized training
centers will attract leaders to a region, recruit new leaders from a region and provide the
quality needed for a higher success rate.
136
Components and ingredients taken from Tim Keller, Redeemer: Changing New York, 1995, unpublished
paper.
Ingredients: 1. A church planting "Movement Leader” profile:
• Visionary
For all sorts of ministry (rich and poor, anglo and ethnic, etc.)
For planting the local church over all other kinds of ministry
For the city and the region he goes to; a true appreciation for it
• Churchman
Patient and sensitive to issues of church government and doctrine
Willing and able to network and do diplomacy with judicatories
• Versatile (varied gifts--cannot be visibly weak in any of these):

Evangelism, preaching, leadership, pastoring
• Trainer: willing and able to mentor and give away ministry
• Innovator (creative, risk taker, change agent)
• Attractive
Able to win people's loyalty
Good recruiter of ministers and young talent
• Spiritually strong
2. A base church planted in an urban-center professional residential area

• It is in the crossroads area (toward center to get professionals interested in city)
• It is multiple staff. (Add staff after movement leader moves on to the field)
• It uses urban ministry approaches (like the cell group "meta" church model)
• It accepts the responsibility of leading a church planting movement
3.Start churches in key areas responding to demographic needs. These churches will
include Anglo and ethnic churches.
4. Develop a network of church leaders that could grow into a city presbytery.
• Develop non-formal dynamic reflection to encourage and coach church
planters
• Encourage cooperative celebrative and evangelistic events
• Form an urban presbytery when it is clear that the presbytery itself will be the
church planting movement.
5. Start a Church Planting Center to select, place and train church planters (especially for
ethnic and working class churches)
6. Bring seminary level reformed theological training to the city if not already there.
2 years: vital base church

Possible Goals 5 years: 4 churches
10 years: 15 churches, an urban presbytery and a church planting training center
20 years: 60 churches, a theological seminary, culturally impacting ministries
Movement Leader --- > Strategic city --- > Vision Statement ---> Financial resources -- >
Strategy: Vital base church --- > Ethnic movement leaders, church planters --- > Network --- >
Church Planting Center --- > urban presbytery --- > theological seminary --- > impacting
ministries.

WORKSHEET: Evaluating Church Planting Movement Elements
Rate the following elements on a five-point scale: 5 (very strong) to 1 (very weak)
Our city-church network is characterized by:

_____1. MOVEMENT LEADER: God has given our regional church (network/
presbytery)a leader with some of the qualities of a movement leader, i.e. visionary, a
churchman, versatility in gifting, a trainer of leaders, innovator, good recruiter of young
talent, and spiritually strong.
_____2. VITALITY. At least one of the churches in our network is evangelistically and
spiritually vital and growing with the dynamics of spiritual life.
_____3. VISION: Our church-planting vision is for a whole city (or region) with its
diverse needs and ethnic compositions. We have a vision for all sorts of ministry (rich
and poor, Anglo and ethnic, etc.). We are committed to church planting.
_____4. PRAYER: We have mobilized intercessors who own our vision and we
communicate with them regularly. Our vision for the city has been born in prayer and is
maintained by prayer.
_____5. PLANNING. Our team has developed a comprehensive 10-year whole -city plan
for church multiplication that is updated annually. The plan clearly specifies our purpose,
mission, core values and long-term goals.
_____6. PARTNERS: God has given us several churches outside our region with funding
and leadership resources. We have developed an effective communication strategy
within our church and to our partners to increase commitment to our church
multiplication vision.
_____7. EVANGELISM: As a church body we take initiative to help persons come to

know Christ as Savior and involve them in church life. Our leaders are examples in this
process and disciple new believers in evangelis m. Conversion growth is much greater
than transfer growth.
_____8. TRAINING: We have a systematic process to raise up new leaders from our
church body. Emerging leaders discover their spiritual gifts through direct ministry and
begin to grow in leadership. Our leaders "give away" ministry to younger leaders and
constantly recruit, equip and mobilize leadership.
_____9. COACHING: We have a coaching system in place to enable new church planters
and key lay leaders to grow in their knowledge of God, their knowledge of the Scriptures,
their practice of evangelism and their development in church-planting ministry skills.
_____10. OPPOSITION: Our leadership recognizes we are in a spiritual war. We have

developed a biblical approach for dealing with obstacles (opposition and resistance),
apathy, conflict and spiritual warfare issues.
_____11. MOMENTUM: Within our constituency we have a planned approach to sustain

momentum and enthusiasm for church planting worldwide. We maintain a "kingdom
mentality" not preoccupied with who gets credit so long as the Kingdom of God is built.
We develop vision for global cities through a strategy of prayer that encircles the world.
To obey the Great Commission is one of our supreme values.
If your total score is 40-55, you are on your way as a church planting movement. A score
of 30+ says you are thinking about it. A score under 30 indicates you need new vision.

C h a p t e r 1 5. S o c i a l C h a n g e: N e h e m i a h m o d e l
Ray Bakke in his Theology as Big as the City, focuses on urban development. He says,
“the historical section of the Bible concludes with three books from the Persian Empire,
the land we call Iran today. Ezra, Nehemiah and Esther should be studied together for
they were all working on one problem—the future of Israel. The Persian Empire was
implementing a program to exterminate the Jews, starting in Persia and extending
throughout the entire empire; moreover, Jerusalem lay in ruins more than a thousand
miles to the west. And three Persian Jews—two lay leaders and a clergyman--took on
this problem.” 137
1 5 . 1 L E S S O N S F R O M N E H E M I A H ’ S R E B U I L D I N G O F J E R U S A L E M1 3 8
Nehemiah, the “Nehemiah was a political operative, an insider. He secured the grant, the letter of credit
community organizer and leave of absence for the city’s rebuilding program. Nehemiah prayed and acted.
“We watch in admiration as he does his careful survey work at night (2:12-16) and then
mobilizes the entire community to rebuild the wall. He did not use his Persian line of
credit to bring in a professional construction crew to build the wall for the people. He
understood that for the exploited city dwellers, this wall was as much for identity as
security. The community, both believers and unbelievers, worked on that wall with their
own hands. He approached the people not as victims who needed him, but as people with
the capacity to change their situation. That’s critically important. Nehemiah understood
that ecological reality that a healthy community is a crucial support system for healthy
persons and families.
Lesson 1: You don’t “Nehemiah confirms my own experience of watching and doing urban ministry for nearly
start by planting four decades. You don’t start by planting churches. You plant ministry that “scratches
churches where people itch” in the name of Jesus. The ministries will generate the necessary
ingredients for healthy churches in the long run: first, indigenous leadership; second,
local funds. People who come into urban communities from outside with timetables for
church planting almost inevitably create the church in the image of the outside leaders.
They usually require long-term sustaining funds as well. Nehemiah empowered the local
people at the outset, both the just and the unjust. He understood that his call was public
leadership for all the people, not just those who possessed his high level of spirituality.
Lesson 2: Tithing “Chapter 11:1-2 introduces another feature of Nehemiah’s urban development plan. He
godly people into realized that once the wall was completed, the city would be a little like Berlin after the
godless places war but with a nice wall around it. The next question was how to rebuild individual
sections of the city. His solution was audacious and creative. He went to the small towns
and suburbs where the people lived and asked for a human tithe, one out of every ten, to
come and live in Jerusalem—the big, bad city. The people agreed. They not only chose
the ten percent who would relocate, but laid hands on them, ordaining them for the task.
“I have pled with pastors to re-examine this strategy for our day. Frankly, if pastors and
congregations do not have a concrete plan to move some resourceful, Spirit-filled laity
into the worst sections of the communities around their church buildings, then I maintain
that they really don’t believe in tithing. Furthermore, they inevitably will produce a
commuting congregation and a clubhouse church building quite alienated from their
nearest neighbors. I also argue that a tithe or ten percent solution is enough. If you
relocate mo re than that, you’ll intimidate the neighbors and probably gentrify the
neighborhood, thereby displacing the very people you’ve come to help.” ( p. 111)
137
Taken from “A Theology as Big as the City” by Ray Bakke. Copyright © 1997 by Ray Bakke. Used by
permission of InterVarsity Press, P.O.Box 1400, Downers Grove, IL 60515.www.ivpress.com
138
These lessons from Nehemiah are taken from Bakke, Ibid, p. 109, 110.
WORKSHEET: Evaluating Elements of Christian Community
Development 139
Jesus’ encounter with the Samaritan woman in John 4 illustrates a pathway to a deeper
relationship with the broken consistent with Nehemiah’s approach. Jesus met this woman
around her felt need (having her dignity affirmed), loved her around that need (by boldly
initiating dialogue), made her need his very own (by asking for a drink), then shared with
her how he could meet her spiritual need.
Evaluating your initiatives in community development ministry, examine the following
elements and rate them on a five-point scale: 5 (very strong) to 1 (very weak).
_____ 1. Felt Needs . We begin with felt needs of the people in the community, including
the need to belong, to be significant, to be secure.
_____2. Wholistic response. We focus on bettering the quality of other people’s lives
spiritually, physically, socially and emotionally.
_____3. Biblical principles. We have a clearly articulated philosophy of ministry rooted

in biblical theology and contextual needs. These include the three R’s of Christian
Community Development: reconciliation, redistribution and relocation.
_____4. Local leadership. We develop and utilize leaders from within the community.
_____5. Relocation. We live and work among the people we are serving.
_____6. Reconciliation. We are concerned with reconciling people to God and bringing
them into a vital church fellowship. Also, we stress reconciliation of people to people
breaking down every racial, ethnic or economic barrier.
_____7. Redistribution. We provide opportunities to the poor to obtain the skills and
economic resources necessary to be able to work their way out of poverty. We share our
skills, talents, education and resources to help each other.
139
Adapted from John M. Perkins, Restoring at-risk communities, Baker Books, 1995, pp. 17-26.
1 5 . 2 C A S E S T U D Y : T H E S T O R Y O F N E W S O N G C O M M U N I T Y C H U R C H1 4 0
Mark Gornik and Jeff White are presently establishing a church-based community
development ministry similar to Sandtown in Harlem, NYC. This is Redeemer’s first
venture into neighborhood renewal through re-neighboring (church leaders live in and
partner with community of need), re-weaving (look beyond helping scattered individuals
and rebuild the systems of the community: education, business, safety, housing, etc.), re-
inviting (doing good deeds along with evangelism, not after (Mt. 5:16) and reconciliation
(mutual respect between races embodied in attitudes, relationships, leadership
structures). The following story forms a backdrop for this new ministry and illustrates the
principles of servanthood in personal terms.
Read and mark “!” --for something that helped you

“?” --for something that raised a question
“With a fury that won't still, the statistics of tragedy and misery in our inner city
Called to Be neighborhoods keep growing. Life for the poorest of the poor in urban America is a day-
Neighbors to-day struggle against relentless forces of death. Since the early 1970s poverty has
become more clearly urban, more concentrated in economically depressed neighborhoods
within more segregated Latino and African American communities. Neighborhoods are
uniformly sicker, hungrier, more unemployed, less adequately housed, more violent and
increasingly discouraged. Add in the pervasive loss of spiritual purpose and meaning, and
thus the growth of lovelessness, hopelessness, and distrust, and you have nihilism. It is
easy to see why our poorest neighborhoods are becoming unraveled.
“Sandtown-Winchester, known in the community as Sandtown, is part of the "other

Baltimore,” a microcosm of post-modern urban poverty dynamics. Though less than two
miles west of Baltimore's famed Inner Harbor development, Sandtown might as well be a
world away. While Baltimore's downtown and surrounding suburban communities are
thriving economically, inner-city neighborhoods such as Sandtown continue to decline. In
Sandtown, unemployment runs close to 50 percent; infant mortality exceeds that of many
Two-Thirds world nations. Sandtown is a community of great historic strength and
character. But jarred and jolted by many forces, including the post-industrial bleeding of
manufacturing jobs, Sandtown has been crushed by the mechanisms of poverty.
Household median income was less than $8,500 in the early 1990s, significantly below
the poverty threshold. Isolated from the economic mainstream, it is one of Baltimore's
poorest neighborhoods.
“In 1986, along with Allan and Susan Tibbels and their daughters, Jennifer and Jessica, I
moved to the Sandtown neighborhood of West Baltimore to begin New Song Community
Church, an inter-racial congregation of the Presbyterian Church in America. When we
began, we owned no buildings. Most of our budget came out of our own pockets. Our
closest Christian friends called us crazy; others were not so kind.
“What was our motivation? Our call was rooted in knowing how much God loved
Basis of calling
Sandtown, a desire to follow Chris t in a spirit of servanthood, a deep concern for the
poor, and a commitment to repentance. Repentance, as the biblical witness defines it, is
not about feeling guilty or sorry. Rather, repentance involves "owning" our sin, whether
rooted in commission or omission. Concretely, repentance means turning from one way
of life to an alternative way. Biblical repentance touches every area of life. It is at once
spiritual, social and economic (Isa. 1: 16-17; Luke 19: 1 -10). As white Christians, we
believed that it was vital that we turn from our complicity in a culture that is anti-black,
anti-poor and anti-urban, and turn to the biblical obligations of justice and reconciliation.
“For the first two years, we focused entirely on building relationships with our new
140
Mark Gornik, “Story of New Song Community Church” in Harvie M. Conn, ed., Planting and Growing
Urban Churches, Baker Books, 1997, pp. 237-243, used with permission.
neighbors. Our ministry style was incarnational and low-profile, not obtrusive. Such
activities as volunteering at the local recreation center, visiting people in their homes,
playing basketball on the outdoor courts and attending community meetings proved
foundational for all that would take place in our church. We listened to our neighbors to
gain understanding into the community's felt needs from the inside out. Given the historic
and ongoing role of whites in oppressing our community, how we were treated is a
testimony to Sandtown's capacity for graciousness. At about the same time we moved to
Sandtown, an African American family moved to an all-white neighborhood in South
Baltimore. So mistreated that they were forced to live under police protection, they
finally gave up and moved away. But our move to Sandtown was only a small part of
New Song's story; central to that story are the people who loved us, embraced us as
friends, and helped to form our church community. Isaac, Fitts, Torrey, Elnora, LaVerne
and Bubby, and many others shared in the heavy work of building a church. God knit
together a body of faith out of persons from a variety of backgrounds who shared a
passion to love God and their community.
“Ethnic, racial and other conflicts are tearing cities and nations apart and many believe
One Lord, One that our cities are sliding down the Bosnian road. Where will the world look for examples
People of inter-racial relationships? We believe that a significant part of the church's public
ministry must be to model healthy cross-cultural relationships, to look more like the
kingdom and less like our hyper-segregated culture (I Cor. 5:17).
“Humanity, the crowning jewel of God's creation, is like the scattered shards of glass
from a broken bottle, its original integrity shattered. We are hurting and hurtful.
Reconciliation is not cheap; nor is it the absence of conflict. Rather, it is the presence of
right relationships--God putting things back together. "And he made known to us the
mystery of his will according to his good pleasure, which he purposed in Christ ... to
bring all things in heaven and on earth together under one head, even Christ" (Eph. 1:9-
10). At its core, our task in the city involves the reconciliation of a sinful people to a holy
God and to one another.
“It is clear that reconciliation is always rooted in God's sovereign initiative. Jesus is the
one who calls us to himself and each other (Mark 3:13-18). As the master Urban Artisan,
God has not given up on us. He is turning a fractured and broken humanity into
something beautiful (Psalm 133). Christ's call is not just to "me and my God," but to a
new peoplehood, a deep, supernatural togetherness.
“The gathering of this peoplehood into the church is not to be based on similar tastes,
interests, or appearances. Neither is unity the same thing as uniformity. Rather, the
decisive ingredient of reconciled relationships is the grace of God. Unity is founded in
the sharing of the same goal and purposes, a commitment to know and love each other
and the complementary use of gifts and abilities. Reconciliation is about celebrating
something bigger than ourselves -the reign of God.
“For the Lord's people, reconciliation is a posture toward the world. As Robert J.
Schreiter put it, ‘reconciliation is not a skill to be mastered; rather it is something that is
discovered: the power of God's grace welling up in one's life. Reconciliation becomes
more of an attitude than an acquired skill; it becomes a stance assumed before a broken
world ... reconciliation is more of a spirituality than a strategy’.141 We can inflict
tremendous damage on the status quo just by being who we are in Christ (Eph. 1: 18).
The body of Christ stands as God's demonstration community--of the new city still to
come. Thus, the church is God's counter-sign amidst relational and structural brokenness.
“As Paul reminded the Corinthians, ‘Because there is one loaf, we, who are many, are
one body, for we all partake of the one loaf’ (I Cor. 10: 17). For Paul, ‘reconciliation is
141
Robert J. Schreiter, "Reconciliation as a Mssionary Task," Missiology 20, no. I (1992). 2-10.

the defining mark of the kingdom. The church has the privilege of anticipating in its
body-life the reconciled community which will be found in the coming new city of God’
(Luke14:16-24: Rev. 7:9-17).142
“At the same time, the local church has its own unique history, reflecting a given social
and cultural context (I Cor. 9:22; 10:31-33). If there is ‘one Lord,’ then we are ‘one
people,’143 and anything less than reconciliation reinforces the idols of the cityscape and
denatures the power of the gospel.
“In the biblical material, justice is intimately connected to reconciliation. ‘'The fruit of
righteousness will be peace; the effect of righteousness will be quietness and confidence
forever’ (Isa. 32:17). Reconciliation is a biblical goal, but as a missiological agenda item,
it works only as a part of the whole gospel (Micah 6:8, Luke 4:16-21).
“For New Song, reconciliation is not a program, but the very heart of who we are. It is
not a commodity to be organized and managed, but a dynamic to enter into. We are
intentionally inter-racial. However, it is vital that we communicate to others that our
church has not yet ‘arrived.’ We are in process of becoming reconciled, of growing into
our identity as one people There is much work ahead for us, labor filled with great joy but
also pain. Added to this, each one of us brings our own brokenness and need for Christ-
centered wholeness.
“In 1988, the group that was to found New Song began meeting in my living room for
Rebuilding and worship. As a congregation, we wanted to address the life needs and concerns of our
Reweaving community. How could we proclaim the good news to an entire neighborhood? First, we
would design our worship service in a manner that was both biblical and contextual.
Oriented to the unchurched, our service seeks to draw people into the world -changing
presence of God. Second, in order for the gospel to have credibility to reach unchurched
young people, we needed a ‘see and touch’ presence in the community. We would have
to demonstrate God's love, power and compassion, not just talk about it (Isa. 58:6-10;
James 1: 16-17; 1 Peter 2:12).
“In 1988, we purchased a long-vacant building for our growing congregation. After two
years of renovation, we moved in and greatly expanded our outreach efforts. With the
church as the foundation and energizing center, we initiated a holistic approach to
community development focused on approximately twelve blocks in the north-central
section of Sandtown. Believing that reconciliation encompasses every area of life, our
current neighborhood-based efforts include:
“Started in 1988, Sandtown Habitat builds houses for home ownership for low and very
Sandtown Habitat for low income families in Sandtown. We are nearing our goal of eliminating vacant housing
Humanity in our focus area. We will probably rehabilitate nearly 200 houses and build twenty-seven
new ones on Leslie Street. We received a great boost when we hosted the 1992 Jimmy
Carter Work Project. Sandtown Habitat, with a full-time staff of ten, operates an
extensive volunteer program of more than 4000 volunteers a year. Not only do our
volunteers play an important role in helping to rebuild our community, but their
connection to the life of our community is a model of the regionalism essential to the
future of all metropolitan areas.
142
Geoffrey Wainwright, "'The Church as a Worshiping Community," Pro EccLesia 3, no. 1 (1994):61.
143
N.T.Wright,"One God, One Lord, One People: Incarnational Christology for a Church in a Pagan
Environment," Ex Audizu 7 (1991): 45-58.

“The Learning Center opened its doors in 1991 in response to the needs of neighbors who
New Song Community desired improved education for their children. Its goal is to see children in our
Learning Center community achieve success in education and life. The Learning Center provides
educational enrichment and assistance for Sandtown children and youth. More than 100
children are involved in preschool (ages 3-4) and after-school (kindergarten through high
school) programs, as well as a summer education camp and a scholarship program. In
1994, we began New Song Academy, a non-public middle school. The Learning Center
choir, The Voices of Hope, has recorded their first CD. We look forward to seeing the
impact as many of these students graduate from college and return to the community with
their skills, vision and resources to help rebuild.
“As an expression of God's compassion and concern for the whole person and total
New Song Family community, New Song began a health ministry. The Health Center, staffed by volunteer
Health Center doctors and nurses, provides primary health care for mainly uninsured community
residents, both adults and children. We also are involved in preventative health care,
including efforts to reduce high blood pressure.
EDEN Jobs “Our newest initiative is EDEN jobs (Economic Development Employment Network). A
job development and placement program for unemployed Sandtown residents, its goal in
1994 was fifty placements, increasing to 100 annually. The program is heavily oriented
toward people development. Seed funding and technical support came from World
Vision.
“Our philosophy of church-based community development is guided by a number of

Guiding principles principles. Holistic ministry is spiritual, social and economic. Renewal percolates up, not
trickles down, and addresses underlying issues, not symptoms. Changes that prove
effective are grafted onto existing social and family networks. Thus, the bridges to
change aren't programs but relationships. Successful development will build on the
strengths of people and the community, not bypass them. Everyone has a vital
contribution to make. Therefore, broad-based leadership development is primary, not
secondary. Like a mustard seed, community development begins small. It involves
gentle, non-cataclysmic and genuine responses to human needs. Those responses, given
space and nourishment, grow in depth and scope. The sustaining motivation for
confronting poverty is a concern for justice, not economic self-interest. And finally, true
development is mutually transformational, not one-sided. It begins and ends with
changed hearts.
“Underlying this community development strategy are a number of renewal commitments

central to the life of our church. They include the clear communication of God's grace,
the necessity of kingdom-centered prayer, a heart for the city and the poor, and servant
leadership.
“As our church began to grow, the Lord blessed us with two strong additions to the
pastoral team, Wy Plummer and Steve Smallman, who joined a rapidly expanding
neighborhood-based staff as co-pastors modeling racial reconciliation in shared black-
white leadership. Over time, our worshiping community has grown to well over 125
people (which is overflowing our sanctuary), with a wider circle of more than 500 people
involved throughout the week.
“A partner in the rebuilding of Sandtown is Newborn Apostolic Faith Church of the

Trinity, a neighborhood storefront congregation led by Elder Clyde Harris. A lifelong
resident of the community, Harris serves as director of family nurture for Sandtown
Habitat and our two congregations share a common gospel witness and ministry.
One way we express our unity is in the Sandtown Voices of Unity Choir. This choir
includes not only church members, but draws also from Habitat homeowners and other
groups and performs at many different functions, including house dedications.
“In everything we do, we seek to have the highest standards of excellence. Too often
people who are poor receive society's hand-me-downs. This communicates many
negative images. We believe Christ wants us to share our best and finest, to lavish our
gifts, talents and resources in the service of a more just and joyful community.
In a valuable work on racial reconciliation, Raleigh Washington and Glen Kehrein
identify a number of principles essential to healthy inter-racial relationships:
commitment, intentionality, sincerity, sensitivity, interdependence, sacrifice,
empowerment and calling.144 Our experience confirms the wisdom of their observations.
Every strong relationship takes time and effort. That is why it is so important for us to
daily love and forgive each other within a biblical framework (Eph. 4:4-6).
“We have also found at New Song that having a sense of humor is vital. While we take
our work seriously, we try not to take ourselves too seriously. Sometimes it seems like
we may not get a lot done, but we sure have fun together trying. A sense of
connectedness to a larger movement of God in our cities has been important. Our
participation in the Christian Community Development Association and Habitat for
Humanity has served us very well.
“God has profoundly blessed us at New Song. He has done more than we could have
Challenges possibly dreamed. Joy, dignity and hope are being restitched into the swatch of urban
fabric where God has called this group of believers (Isa. 5 8:12). Lives and an entire
neighborhood are being changed. We have seen a new foundation set for the growth of
our community. Hearts are responding to God's grace.
“Ahead lie many new challenges for New Song. After much prayer and reflection, a
second New Song work will soon be started-this time in New York City. The vision of
what can happen in our inner cities needs to be ever expanding and risk-taking if it is to
stay truly vital. And so the next mission chapter for New Song has two parts-first, to
build and keep dynamic the ministry in Baltimore, and second, to extend outward to other
cities and communities. What a great privilege and opportunity from the Lord to seek the
shalom of the city in new ways. And in so doing, by God's grace, we will continue to
move from resurrection to reconciliation. “
Discussion Questions
1. Discuss those things in the reading that most helped you understand community
development—things you marked with an “!”.
2. Discuss those things in the reading that raised questions—things you marked
with an “?”.
3. How would you summarize some of the key elements in a ministry of cultural
transformation?
4. What are one or two practical things you will do in your ministry to focus on
broken neighborhoods?
144
Raleigh Washington and Glen Kehrein, Breaking Down Walls: A Model for Reconciliation in an Age of
Racial Strife (Chicago: Moody, 1993), 113-220.

C h a p t e r 1 6. C ult ur a l C h a n g e: E s t h e r M o d e l
In this chapter we focus on Christian cultural transformation. We believe the gospel

renews the marketplace by awakening us to two things. First, all of our work matters to
God. So -called “secular” work is as valuable and God-honoring as Christian ministry.
Second, God matters to all our work. The gospel enables Christians to work in their
vocations both with Christian distinctiveness and excellence. The result is that the
culture of the city is transformed from the inside out.
We begin by looking at Esther and her calling in a pagan political system. Below Ray
Bakke points to four basic ideas applicable to the marketplace. 145
Read and mark “!” --for something that helped you

1 6 . 2 E S T H E R’S R O L E I N T H E M A R K E T P L A C E
“From my own study of the book and--perhaps equally important--from my own urban
social location as an interpreter, I have concluded that Esther is in the Bible to remind us
of four very basic theological ideas:
God in history “1. Our faith is a historical faith by which we affirm that God entered history spiritually
by influencing godly people and physically by becoming incarnate in Jesus Christ. For us
Christians, all earthly historic details take on significance. Nothing is unimportant to God,
even clandestine dinner parties and the political coups of so-called pagan governments.
“2. The conflict between protagonists Haman, a descendant of Amalek, and Mordecai, a
Sin’s long arm Jewish descendant of Moses, reminds us that sin is often much more than personal. This
battle started as a personal vendetta between Moses and Amalek (Ex 17:8-13; Deut
25:17-19). Amalekites were descendants of Esau (I Sam 15:2). Esau's family faced
continued expansion and now threatened annihilation. Then the feud became familial or
tribal in Saul's lifetime (I Sam 15). But now this historic enmity has been written into an
unjust law. It is not enough to repent of this sin. The law must be changed. Let me
illustrate this:
“A clergy colleague of mine spent a day in Chicago's housing court watching as the judge
threw out case after case of renters of slum buildings. He always sided with the
slumlords, those absentee real estate speculators, against the poor people. Finally my
friend could stand it no longer. He spoke up: ‘Your honor, if it pleases the court, may I
ask, Where is the justice in this court? I've been here all day and I've seen no justice
whatsoever.’
“The judge quickly replied, ‘Reverend, this is not a court of justice. This is a court of law
If you want justice, change the law.’
“I've never heard the issue more forcibly stated. We must go beyond repentance and
forgiveness when confronting urban sins, simply because so many of these sins are no
longer personal. They have been written into bad and unjust laws. That's why we need
advocacy in legislatures and courtrooms --advocacy presented by spiritually motivated,
legally competent lawyers.
145
Taken from “A Theology as Big as the City” by Ray Bakke. Copyright © 1997 by Ray Bakke. Used by
permission of InterVarsity Press, P.O.Box 1400, Downers Grove, IL 60515 www.ivpress.com
“3. Esther is in the Bible to help us think theologically about our vocational calling when
Vocational calling it takes us off the theologically safe maps of everyday Christianity. The word God does
not occur in this book. It was inconceivable to many devout Jews in ancient times that
God could call God-fearing believers into a Persian palace for a divine mission, in this
case to change or replace an unjust law.
“Let Esther's harem represent every unclean political or commercial institution or

structure where evil reigns and must be confronted. Believers are needed there. Normally
we receive God's guidance by serious study of the whole Bible. We obey the commands
and we follow biblical examples. But what if there are no models? At that point we do
what Mordecai tells Esther (4:4): we do theological reflection. Esther opens a window
from which we can look at the facts of our situation from God's perspective. Paul does
the same thing in Philemon 15, reflecting on a runaway slave, seeing that in the case of
Onesimus, the international refugee, God "may have a larger plan."
“Our cities are full of dens of iniquity. Our culture is described as essentially post-
Christian, secular and often totally antithetical to biblical values and hostile to biblical
virtues. Evil is multiplying and the poor are increasingly in double jeopardy. To borrow
again from the language of Hong Kong minister Raymond Fung, "The poor are not only
sinners; most often they are also the sinned against."
“So Esther gives us permission to reflect on our call to serve God within the matrix of a
modern secular or oppressive system to confront evil and work for justice. The Qumran
separatists could never understand it, and modem Puritans I know won't admit it either.
How could God call Esther to be the interracial replacement spouse of a polygamous,
pagan Persian king? Come to think of it, this book is off the screen for many evangelicals
as well. We urban people need Esther now more than ever. Never allow it to be
trivialized or spiritualized away as it has been so often in my generation.
“4. Esther teaches us how to celebrate even when we are not liberated from our places of
Celebration oppression. Passover celebrates Israel's deliverance from centuries of oppression in Egypt
and must be remembered soberly and carefully. But Esther's feast, Purim, by contrast, is
Israel's celebration originating in the Persian oppression. It celebrates God's preservation
in the place of oppression when, for one reason or another, you are unable to leave. In
this case, the rabbis suggest, it should be remembered with eating, drinking and a carefree
spirit.
“Jews have survived in ghettos all over God's earth because of the identity and hope
implicit in both of these contrasting feasts. Here is my permission for great parties in the
city. Believe me when I say, ‘A spirituality without joyful parties won't survive in the
city. ‘”
Discussion Questions
1. Discuss those things in the reading that most helped you understand marketplace
principles—things you marked with an “!”.
2. Discuss those things in the reading that raised questions—things you marked
with an “?”.
3. How would you summarize some of the key elements related to serving in the
marketplace?

1 6 . 2 T H E M A R K E T P L A C E C H U R C H1 4 6
Redeemer intentionally ministers to professionals in its membership through specific
seminars, forums and discussions. Its training focuses on three values: a) Christians work
distinctively. Therefore train professionals to do their work from/within a Biblical
worldview of creation-fall-redemption. b) Christians work accountably. Therefore
provide support to avoid temptations peculiar to the vocation. c) Christians work
excellently. Therefore empower them to do their work with quality. The result will be
Christian cultural production. In addition to training professionals, Redeemer has started
a marketplace church in the financial district.
What is a marketplace The Marketplace church is not merely a Bible study or preaching event, but a church. It
church? offers small groups, mentoring relationships, seminars, spiritual counseling, ministry
opportunities, etc. It does not replace the Christian’s Sunday church but augments it.
The Marketplace church meets mid-week in or near the business district during the lunch
hour. Its message and ministry is oriented specifically to business people in the
marketplace.
Why a marketplace 1. Spiritual Growth. Christians highly committed to their vocation are often too busy to
church? have adequate exposure to the "means of grace" (teaching, prayer, community,
accountability). Local churches often do not address spiritual issues peculiar to a
particular profession. There is a need for prayer, nurture, support and counsel for
Christians in particular professions.
2. Effective Evangelism. Christians in the marketplace have many non-Christian friends

and acquaintances with whom they work and do business. One of the best ways to have a
credible witness is to invite these people to church. However, distance and schedule often
makes it inconvenient for the person to accept the invitation. But reconnecting the church
with the marketplace makes the Christian more effective in inviting people in the
marketplace to church.
3. Professional Excellence. Although some Christians in the marketplace come together

for fellowship and nurture, there are very few attempts at intentional cooperation among
Christians in a particular profession. There is a need for mentoring relationships, joint
ventures, new companies and institutions, professional associations, and "opening doors"
for one another.
4. Christian Distinctiveness. Although some Christian professionals meet for networking

and mutual encouragement, there are very few examples of Christians in particular
professions thinking and discussing how to approach their vocation in a distinctively
Christian way. There is a great need for Christians in particular professions to come
together to do the hard work of theological reflection and discussion aimed at answering
the question: "What difference does Jesus make in how we think about and do our
particular work?"
146
Dick Kaufmann, Harbor Presbyterian Church Vision, Value #9, unpublished notes, 2000
C on clusion
Someone has said that “experience is the best teacher.” Not so. Evaluated experience is
the best teacher. When Tim Keller wrote the first version of Redeemer’s history, he
listed some obvious learning points. More recently he summarized these into lessons.
We end this Church Planter Manual reviewing these essential points learned through
prayer, action and evaluation. Be sure to work through the “assumptions” that have
emerged from this study.
L E A R N I N G F R O M R E D E E M E R’S H I S T O R Y 1 4 7
This year we began our second decade of ministry in New York City. In the Fall I
revisited our history with the staff and we gleaned some “lessons” for ministry fro m it.
These are not so much broad “principles” ("core values") as practical insights for work
and service. I present some of them below so we at Redeemer may not forget them and
have to learn them all over again.
1. Reciprocal love for Early on we discovered that it was not enough for Christians to feel pity or even just
the city. affection for the city. Staff and leaders had to humbly learn from and respect New York
City and its people. Our relationship with the secular, driven, bright, restless people of
Manhattan had to be a consciously reciprocal one. We had to see God's “common grace”
in them. We had to learn that we needed them to fill out our own understanding of God
and his grace, just as they needed us for the same. We had to be energized and enriched
by the city, not just drained by it. Even Jesus so united his heart with the people he
ministered to that he “needed” their friendship (Matt.26:36-41).
2. Living where you When we got here we noticed that the majority of ministers and leaders did not live in the
minister. communities where their churches or parishioners were. Ministers of churches in poorer
neighborhoods commuted from safer and more comfortable ones; ministers of churches
in Manhattan commuted from more affordable ones. They did so because to move in with
the people they were trying to reach entailed great sacrifices (whether moving
economically “up” or “down”.) We learned that it just doesn't work. In a myriad of
subtle ways, the leaders were unaware of the issues their people really faced, and their
ministries didn't “connect.” Fortunately, Jesus didn't commute from heaven and the spirit
world, but moved in with us (John 1:14).
3. A De -middle Many of us ministering in NYC were raised in Anglo-American middle class culture,
classed gospel. which puts great emphasis on sentimental language, a lack of communicative directness,
control of emotions, general tidiness and order, a (barely disguised) disdain for both the
poor and the social elite, and a love for the obvious in art. We discovered that most of us
from these backgrounds have unconsciously elevated such cultural characteristics to the
status of Christian virtue. That created problems when people from other cultures and
classes did not become Christians exactly like us! The implications of this insight for our
ministry are rather various and complex, but they include the following:
The evangelical church has developed a remarkable amount of cliché and terminology
which is really a form of tribal language, opaque to the outside world. We relentlessly
work to speak with simplicity rather than jargon, with joyful realism rather than
sentimentality or pomposity.
4. Speaking to your If our church is to be a church for the whole neighborhood, we must preach and minister
whole community, not as if the people nearby who don't believe are there. We must conduct church as if the
just the ones in the whole community were listening in. Early on I learned that if I preached as if non-
seats Christians from the community were there (even if they weren't!), it was not long before
147
they were there. Why? Even in thriving churches, the whole service usually assumes: a)
alot of Biblical knowledge, b) a 'we -them' mentality (we Christians vs. the big, bad
world), c) much evangelical terminology. Thus most Christians, even when they are very
edified in church, know intuitively that their non-Christian friends would not appreciate
the service. Therefore the central “critical event” in the entire ministry of Redeemer is
this: a Christian comes to church and says, "oh! I wish my non-Christian friend could see
(or hear) this!" If this is forgotten, soon even a growing church will be filled with
Christians who commute in from various towns and communities far and wide rather than
filling up with Christians and seekers from your church's immediate neighborhoods. We
must follow our Lord here, who refused to spend all his time with believers.
(cf. Matt.9:12-13).
5. If you're not in a Many in the church recognize how mobile our society has become. Fewer and fewer
small group, you're places are filled with people who have been born and raised in a region that is filled with
not in the church. networks of family, relatives and long-time friends. But both church leaders and church
members expect that care and nurture will happen through informal, word-of-mouth
communication and unplanned relationships between (usually) pastors and parishioners.
It took us nearly two years to realize that the traditional approach can't work in a city. It
is through a network of “cells”'--small group fellowships--that we can nurture and care
for one another. Soon I began to warn people: "If you are a member or regular attender at
Redeemer, and you have a spiritual problem, or you get sick, or you have some kind of
acute need in your life --we certainly will try to help. But if you are not in a group and we
are slow to respond, you don't really have a warrant to complain. It is through small
groups that we can provide care and opportunities through learning, and it is through the
groups that we know quickly if you have a need the Body can meet. So --practically
speaking--if you aren't in a small group, you aren't fully in the church."
6. Counter-intuitive When Redeemer was new, I found that most people had a very powerful desire (need?) to
wholistic ministry. place Redeemer somewhere on a ideological spectrum from "Liberal/Left wing" to
"Conservative/Right wing." Were we a fundamentalist church or a liberal mainline
church? Or were we nice, tepidly middle-of-the-road? There was nothing more crucial
than to use the gospel in the life of our church to defy such stereotypes and to (thus)
become impossible to categorize. On the one hand the gospel of Christ and justification-
by-faith brings deep, powerful psychological changes. Though I am sinful, I am accepted
through Christ. This discovery "converts" people, so they sing, "My chains fell off, my
heart was free; I rose, went forth, and followed Thee.” On the other hand, the gospel of
the cross and the kingdom brings deep powerful social changes. It defies the values of
the world--power, status, recognition, wealth. The gospel is triumph through weakness,
wealth through poverty, power through service. This changes our attitude toward the
poor, toward our own status, wealth and careers.
Together, these two "sides" of the gospel's influence creates a unique kind of church. So
many fundamentalist churches tend to be legalistic in their approach (even if they
technically believe in justification by faith!). Therefore, though they stress evangelism,
they are not all that attractive or effective. Legalism does not produce “reciprocal” love
for those without faith. On the other hand, so many liberal churches, though they stress
social justice, are not all that effective at it. Their people's lives are not electrified by
conversion. They do not have deep experiences that humble them and change the way
they look at the poor.
Therefore, a gospel-centered church should have a social justice emphasis and
effectiveness that greatly exceeds the liberal church. Meanwhile, it should have an
evangelistic fervor that greatly exceeds the ordinary fundamentalist church's. A gospel-
centered church should combine “zeals” that are ordinarily never seen together in the
same church. This is one of the main way we make people look twice and take our
message seriously. Needless to say, this cannot come from any direct kind of competitive
comparing of ourselves with others. We must never look at other churches around the
city in order to try to 'outdo' their programs. That would be mechanical and artificial.

This gospel-driven, counter-intuitive combination of 'zeals' can only come through
teaching, prayer and repentance.
7. Commitment to "Second, money is an issue. It costs a lot. You have to face it." Normal suburban sense of
excellence financial proportion must change. We must not be extravagant, but we must re-adjust our
emotions to the cost of things. It cannot continually grate on you. There cannot be the
same pride in thread-bareness that exists (somewhat self-righteously) in the evangelical
church. Mediocrity in the name of stewardship doesn't work here. Nor does mediocrity in
the name of loyalty and tenure. That is not necessarily a Biblical value.
8. Knowing the people "Manhattanite Profile:

you are trying to a) extremely bright-experts/highly proficient in their field
reach b) years of counseling, self-analysis; tend to think in psychological terms
c) very sexually active
d) absorbed in their careers--many/most relationships in their job field
e) liberal social conscience
f) commitment-wary (phobic); very private, individualistic
g) somewhat lonely; experience numerous transitions
h) highly secular, yet have tried 2 or 3 religions or spirituality-systems
i) deep mistrust of organized religion and especially evangelical Christianity
This is still the most unreached people group in the country and in the city. Though it is
not the only group needing ministry, and though God has special interest in the poor,
Redeemer is one of the very, very few churches that can reach (to some degree) this
disproportionately influential constituency. We must never lose the priority of having an
outward face to them. We must not fill up with middle-class evangelicals from around the
metro area. Sub-groupings of this Manhattan professional culture: corporate
professionals, creative professionals, young urban professional--hopefuls and students.
9. Three Ministry There are three great “ministry watersheds” in Redeemer's history that have passed into
“Water-sheds” our “Core Values”:
1. Outward Face. In the first couple of years, Redeemer found itself capable of creating
an “evangelistic” worship service that was real worship yet also a place where many
kinds of non-Christians could come regularly and “journey”' toward Jesus. We soon
found non-Christians in all our services and groups and meetings. So first Redeemer
became a super-outward faced church toward the professional cultures of Manhattan.
2. Cell Groups. The urban context, the fast growth and the Biblical theology of
community all came together to make Redeemer a cell-group church. It does not only
have small groups, but essentially is small groups. This was not, however, firmly in our
mind at the very start. It took nearly 2 years to come into the center of our thinking.
Redeemer at one point had only 3-4 small groups though 400-500 people were coming to
services (in Fall of 1990). Today there are 140 small groups for the nearly 3000 adults
coming. Though it varies from year to year, we have roughly 40-60% of our attenders in
groups.
3. Movement Mindset. Redeemer is de-centralized structurally, giving ministry to
empowered teams. This releases ministry at 10 times the rate of a centralized structure,
but also produces about twice as many bloopers and problems.

WORKSHEET: Assumptions About Effective Ministry in Cities
Read and mark: “!” --for something that helped you

1.Expect to reach the suburbs from the city, but never to reach the city from the suburbs.
Contrary to popular opinion, people will come into the city to church but will not leave it
to go to church. And in the city you find “future suburbanites”'--the young, students,
immigrants, etc.
2. Have a clear vision for your city’s tomorrow, not just for your church in the city.
Have a clearly articulated dream not just for your church but for the whole city itself.
Have a positive love relationship with your community. If you have a negative attitude
toward urban life you will only attract the same, and they are the most transient, the least
useful for ministry.
3. Establish an attracting quality of corporate worship.

Tradition, kinship, and guilt cannot bring people to church in the city as in other settings.
Power and majesty and heart-piercing preaching are needed to bring the "Pilgrim" back,
though the loyal church member does not require them. Worship excellence is critical.
4. Assume unimportance of inherited loyalties.

People are open to new institutions that address their concerns; denominational loyalties
mean less in the city than small towns and suburbs. Don't talk about distinctives (just do
them). No one is interested in them for their own sake.
5. Plug into existing urban social networks.
Get indigenous. Urban churches do not gather. disconnected individuals through
advertising or visitation. Urban professionals have smaller families and are more tied into
vocational, recreational, relational networks. Often they are suspicious of hype and
advertising. Find the grapevines, and find people on the grapevines.
6. Form (especially "same-size") urban church coalitions.

Churches cooperating in cities replace denominational networks, because urban churches
(that are truly indigenous) have more in common with each other than their own
denominational sister churches. Find ways to do youth groups together, etc.
7. Offer all sorts of options and choices. Love diversity.

City people are used to more choices than anywhere else, and diversity. Be multi-cellular
and even multi-congregational from the start.
8. Manage and expect transience (unless a first generation immigrant church).

Accept the coming and going of many parades of people. Think of it as a Campus
ministry. Train leaders with that in mind. Most of all, don't get so disappointed with the
turnover. The best way to manage turnover is to grow faster than the turnover.
9. Become wholistic in ministrv, even if you don't minister to "down and out".
Rediscover the “corporal works of mercy”: feeding, clothing, sheltering the homeless,
caring for children, tending the sick, etc. Add “development” to the traditional works of
mercy--rebuilding communities, providing employment.
10. Change and reinvent yourself as fast as the city does.

In the city programs and events lose their effectiveness quickly. You should be in a
constant "learning mode" and should be changing in response to new realities. Don 't get
attached to programs. Community social/ethnic make -ups change rapidly, etc.

11. Assimilate through cell groups, not programs or large groups.
It is too expensive to make room for classes and groups. Also, formal follow-up doesn't
work--people change places and jobs and statuses too fast. Thirdly, urban people have so
much “restructuring” (theologically, psychologically, etc.) that classes and programs are
insufficient. Only group life will do it. Fourth, group life accommodates the diversity of
the city better than large group classes and programs.
12. Expect evangelism to be easier, and discipleship "harder" in the city.

People are in more turmoil and are more rootless. People you would never think to
consider the gospel (Jewish, gay, etc.) will! But the same lack of loyalty and commitment
that enables such people to consider the gospel makes it hard to disciple. They won't want
to join or "dig in” to the faith as quickly.
13. Localize mission.

More missions money is put into "backyard" urban ministries than “overseas” missions.
Urban people are highly motivated to help in their own cities.
14. Become a center for personal problem-solving.

Counseling and support groups are crucial to address broken lives.
15. Fully use women's gifts; but strongly emphasize male responsibility.
Greater proportions of urban population is female. Be sure to make the fullest possible
use of gifts. Yet, emphasize male headship and responsibility, for passive men are
common in urban areas.

R e sourc e s
W O R K S O N H O W A N D W HY T O PL A N T C H U R C H E S148
J. Bailey and S. Nicholson, Coaching Church Planters (US Association of Vineyard
Churches, 1999)
Church of England Board of Mission, Breaking New Ground- Church Planting in the
Church of England (London: Church House, 1994)
Harvie Conn, ed., Planting and Growing Urban Churches: From Dream to Reality
(Baker, 1997)
Hozell C. Francis, Church Planting in the African-American Context (Zondervan, 1999)
David Garrison, Church Planting Movements (International Mission Board, SBC)
Roger Greenway, ed. Guidelines for Urban Church Planting (Baker, 1976)
D.Hesselgrave, Planting Churches Cross-culturally: North America & Beyond 2nd ed.
(Baker, 2000)
Paul G. Hiebert and Eloise Hiebert Meneses, Incarnational Ministry: Planting Churches
in Band, Tribal, Peasant, and Urban Societies (Baker, 1995)
Bob Hopkins, Plantinq New Churches: Guidelines and Structures for Developing
Tommorow's Church (Guildford, SurTey: Eagle, 1992)
Ezra Earl Jones, Strategies for New Churches (Harper, 1976)
Larry L. Lewis, The Church Planter's Handbook (Broadman, 1992)
Robert E. Logan, Starting a Church that Keeps on Growing (Charles E. Fuller Institute,
1986)
Donald MacNair, The Birth, Care, and Feeding of the Local Church (Baker, 1971)
Aubrey Malphurs, Planting Growing Churches for the 21st Century (Baker, 1992)
Keven Mannoia, Church Planting: The Next Generation (Indianapolis: Light and Life
Press, 1994)
Stephen Timmis, ed. Multiplying Churches: Reaching Today’s Communities through

Church Planting (Christian Focus, 2000)
Lyle Schaller, 44 Questions for Church Planters (Abingdon, 1991)
David W. Shenk and Ervin Stutzman, Creating Communities of the Kingdom: New
Testament Models for Church Planting (Herald, 1988)
C. Peter Wagner, Church Planting for a Greater Harvest: A Comprehensive Guide

(Regal, 1990)
148
Tim Keller, Works on How and Why to plant churches, 2000
W O R K S O N MISSIO N R E L A T E D T O C H U R C H PL A N TIN G
Roland Allen, Missionary Methods: St Paul's or Ours? (Eerdmans, 1993)
Lesslie Newbigin, The Gospel in a Pluralist Society (Eerdmans, 1989) and Foolishness to
the Greeks: The Gospel And Western Culture (Eerdmans, 1986)
Dayton, D.A. Fraser, Planning Strategies for World Evangelization Rev Ed.
(Eerdmans, 1990)
James Engel and WiIliam Dryness, Changing the Mind of Mission: Where Have We
Gone Wrong (IVP, 2000)
R E D E E M E R P R E S B Y T E RIA N C H U R C H P U B LIC A TIO N S
MERCY MINISTRIES
Diaconate Manual: a manual for deacons and deaconesses, v 2.1,2001
Timothy J. Keller, Ministries of Mercy: the Call of the Jericho Road, P & R, 2nd ed.,
1997
FELLOWSHIP GROUPS
Fellowship Group Leader’s Manual, 2nd ed., 1997. Four sections: vision, structure, group
Leadership, dynamics and pastoral care.
Turbo-Groups: Studies in Christian Community (for training purposes only). 6-8 lessons.
FELLOWSHIP GROUP RESOURCES

Basic Level
Mark: Doctrine of Christ and basic spiritual disciplines, revised 1998
25 lessons, with Questions and Leader’s notes.
First John: Christian Holiness and Love

7 lessons with Questions, Leader’s notes and individual studies.
Giving: Three Biblical perspectives. (A Christian Understanding of

Stewardship) 3 lessons with discussion questions and taped messages.
Intermediate Level
Romans: a study course in the gospel, vs. 2, 1997
23 lessons with questions, Leader’s notes, and 8 topical teachings.
James: the gospel in action

21 lessons with Questions. No leader’s notes.
A Renewed Church for a Renewed City, 1998

25 lessons with discussion questions and prayer guide.
Advanced Level
Acts: Equipping Believers in Mission and Outreach, version 2.0, 1998
29 lessons with Questions and Leader’s notes, plus interactive projects.
REDEEMER WEB SITE

Information and tape subscription. www.redeemer.com

Timothy J. Keller, D. Min
Dr. Keller is the Senior pastor of Redeemer Presbyterian Church in
Manhattan, New York City. He moved to the city with his wife, Kathy
and their three sons in June of 1989 to begin Redeemer after helping with
the initial research and relationship building, commuting from
Philadelphia where he had been teaching at Westminster Theological
Seminary. Previous to that, Tim had pastored a church in Virginia for 9
years. He has served the PCA denomination as Director of church
planting and Director of Mercy Ministries, as well as other
responsibilities. He has authored 2 books, Resources for Deacons and
Ministries of Mercy. Tim and Kathy are committed to promoting and
nurturing the growth of new churches in the city and around the world. It
is their desire to remain in NYC for the remainder of their lives.
J. Allen Thompson, PhD

Born and raised in Cuba, Allen was shaped by a church- multiplying
movement that continues to be a force for evangelism in a restrictive
context. It was there that his heart for the church and church planting
crystallized. Leaving Cuba after the Castro revolution, he and Marilyn led
a saturation evangelism program in the Domincan Republic mobilizing
400 churches in Evangelism- in- Depth. As General Director of
Worldteam, Allen brought renewal to a 40-year old mission organization
to focus on church planting. His main achievement was to develop a
strategy for training and deploying national workers in church planting in
14 countries. Subsequently Allen became coordinator of Multicultural
Church Planting for Mission to North America, a post he held for 10
years. Allen is President of the International Church Planting Center. His
wife Marilyn serves as administrator. For further information contact:
International Church Planting Center, 16110 Cassie Place NW, Poulsbo,
WA 98370, phone (360) 598-1499, e-mail ICPCallen@aol.com.
The Redeemer Church Planting Center

The Redeemer Church Planting Center exists for the purpose of training
pastors and church planters to begin new works in New York City and
major cities of the world. Begun in 2000 with Dr. Osni Ferreira as its
Director, RCPC provides prospective church planters with assessment,
supervision, training, and funding. It currently oversees the existing
church plants it has started as well as assisting the NY Metro Presbytery
with their church planters. Its vision is to be a part of seeing some 100+
churches in NYC over the next decade, and to be a movement for
hundreds of additional new churches around the world.

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REDE EMER C H URC H PLA N TIN G C E N T ER

Redeemer Presbyterian Church

In compliance with copyright restrictions, no portion of these materials may be

Redeemer Church Planting Center

Cover design by Cregan Cooke & Beccy Lock

© Copyright 2002, Redeemer Church Planting Center Page 2

Y ou have in your hands a very extensive compendium of outlines, lectures, essays,

New York City

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Chapter 2 Getting to know the context

Chapter 3 Understanding Church Planting Leadership

Chapter 5 Developing a Philosophy of Ministry

Chapter 6 Writing an Action Plan

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Chapter 9 Training and Releasing Servant Leaders (stage 3)

Chapter 11 Individual Renewal Dynamics

Chapter 12 Corporate Renewal Dynamics

Chapter 14 Spiritual Change: Ezra model

Chapter 15 Socia l Change: Nehemiah model

Chapter 16 Cultural Change: Esther model

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Why another church planting manual?

a. Gospel—know the gospel thoroughly; communicate not a click toward law or

Specifically, this manual will encourage you to:

© Copyright 2002, Redeemer Church Planting Center Page 21

CASE STUDY—a real-life or Biblical church planting problem that has no

PROJECT—a longer assignment that has practical usefulness in an actual

© Copyright 2002, Redeemer Church Planting Center Page 22

1. Change in the overall level of civility—drastically reduced crime, drastically

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(b) Context (c) Leadership

1. Jesus' essential call was to plant churches.

2. Paul's whole strategy was to plant urban churches.

• Why? As a congregation ages, powerful internal institutional pressures lead it to

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PROJECT: How do we describe the vital functions of a church?

Which Vital Sign does it emphasize the most?

What convictions do we hold in planting gospel churches?16

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YOUR OBSERVATIONS ABOUT CHURCH STRUCTURE

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PROJECT: What is a value?

Everyone has a scheme of values, whether conscious or unconscious. A value is an

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QUESTIONS CONCERNING JUAN'S MINISTRY VALUES:

d. Church ministry functions

JUAN’S CASE STUDY continued:

5. If you were Juan’s coach/supervisor, how would you help him?

Implication: We believe Reformed theology's focus on grace and transforming culture