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About Movements

Mindshifts in Movements – Part 2

Mindshifts in Movements – Part 2

– By Elizabeth Lawrence and Stan Parks –

In part 1, we shared some ways the Lord’s great work in CPMs calls us to adjust our thinking. Here are some additional ways we see CPMs calling us to adjust our thinking.

From: We are looking for partners in our ministry.
To: We are looking for brothers and sisters to serve God together. 

Sometimes missionaries are taught to look for “national partners.” Without questioning anyone’s motives, some local believers find this phrasing doubtful. Some of the wrong (often subconscious) meanings could include: 

  • “Partnership” with an outsider means doing what they want done.
  • In a partnership the person(s) with the most money controls the partnership.
  • This is a “work” type transaction rather than a genuine personal relationship.
  • The use of “national” may feel condescending (as a more polite word for “native” – why are Americans not also called “nationals”?).

In the dangerous and difficult work of starting movements among the lost, inside catalysts are looking for a deep family bond of mutual love. They don’t want work partners but rather movement family who will bear each other’s burdens and sacrifice in any way possible for their brothers and sisters. 

From: Focusing on winning individuals.
To:
Focusing on groups — to bring the gospel into existing families, groups and communities.

90% of salvations described in the book of Acts describe either large or small groups. Only 10% are individuals who experience salvation by themselves. We also see Jesus focusing on sending out his disciples to look for households, and we see Jesus often reaching households. Note examples such as Zacchaeus and his entire household experiencing salvation (Luke 19:9-10), and the Samaritan woman coming to faith along with a great many from her entire town (John 4:39-42).

Reaching groups has many advantages over reaching and gathering individuals. For example:

  • Instead of transferring “Christian culture” to a single new believer, local culture begins to be redeemed by the group.
  • Persecution isn’t isolated and focused on the individual but is normalized across the group. They can support each other in persecution.
  • Joy is shared as a family or community discovers Christ together.
  • Unbelievers have a visible example of “here’s what it looks like for a group of people like me to follow Christ.”

From: Transferring my church or group’s doctrine, traditional practices, or culture.
To:
Helping believers within a culture discover for themselves what the Bible says about vital issues; letting them hear God’s Spirit guide them in how to apply biblical truths in their cultural context.

We can too easily confuse our own preferences and traditions with scriptural mandates. In a cross-cultural situation we especially need to avoid giving our cultural baggage to the new believers. Instead, we trust that since Jesus said: “They will all be taught by God” (John 6:45, NIV), and the Holy Spirit will guide the believers “into all truth” (John 16:13), we can trust the process to God. This does not mean we don’t guide and coach new believers. It means that we help them see Scripture as their authority rather than us.

From: Starbucks discipleship: “Let’s meet once each week.”
To:
Lifestyle discipleship: My life is intertwined with these people.

One movement catalyst said that his movement trainer-coach offered to talk to him whenever he needed…so he ended up calling him in a different city three or four times every day. We need this type of commitment to help those who are passionate and desperate to reach the lost. 

From: Lecture – to transfer knowledge.
To:
Discipleship – to follow Jesus and obey his Word.

Jesus said, “If you love me you will obey my commands” (John 15:14, NCV) and “If you obey me you will remain in my love” (John 15:10, author’s translation). Often our churches emphasize knowledge over obedience. The people with the most knowledge are considered the most qualified leaders. 

Church planting movements emphasize teaching people to obey all that Jesus commanded (Matthew 28:20). Knowledge is important but the primary foundation must be first loving and obeying God.  

From: Sacred/secular divide; evangelism vs. social action.
To:
Word and deed together. Meeting needs as a door-opener and an expression and fruit of the gospel.  

The sacred/secular divide is not part of a biblical worldview. Those in CPMs don’t debate whether to meet physical needs or share the gospel. Because we love Jesus, of course we meet people’s needs (as he did) and as we do that we also share his truth verbally (as he did). In these movements we see the natural expression of meeting needs leading people to be open to the words or to ask questions that lead to the truth. 

From: Special buildings for spiritual activities.
To:
Small gatherings of believers in all kinds of places.

 Church buildings and paid church leaders hinder the growth of a movement. Rapid spread of the gospel happens through the efforts of nonprofessionals. Even reaching the number of lost people in the USA becomes prohibitively expensive if we attempt to reach them only through church buildings and paid staff. How much more so in other parts of the world that have fewer financial resources and higher percentages of unreached people!

From: Don’t evangelize until you’ve been trained.To: Share what you’ve experienced or know. It’s normal and natural to share about Jesus. 

How often are new believers asked to sit and listen for the first several years after they come to faith? It often takes many years before they are considered qualified to lead in any way. We have observed that the best people to lead a family or community to saving faith are insiders in that community. And the best time for them to do that is when they have newly come to faith, before they’ve created separation between themselves and that community.

Multiplication involves everyone and ministry happens everywhere. A new/inexperienced insider is more effective than a highly trained mature outsider.

From: Win as many as possible.
To:
Focus on the few (or one) to win many.

In Luke 10 Jesus said to find a household that will receive you. If a person of peace is there they will receive you. At that point, do not move around from household to household. We often see this pattern being applied in the New Testament. Whether it’s Cornelius, Zacchaeus, Lydia or the Philippian jailer, this one person then becomes the key catalyst for their family and broader community. One large family of movements in harsh environments actually focuses on the tribal leader or the network leader rather than individual household leaders. 

To make disciples of all nations, we don’t just need more good ideas. We don’t just need additional fruitful practices. We need a paradigm shift. The mindshifts presented here reflect various facets of that shift. To the extent we wrestle with and apply any one of them we will likely become more fruitful. But only as we buy the whole package – trade in traditional church DNA for CPM DNA – can we hope to be used by God in catalyzing rapidly reproducing generational movements that far exceed our own resources.

 

 

Elizabeth Lawrence has over 25 years of cross-cultural ministry experience.  This includes training, sending, and coaching CPM teams to unreached peoples, living among refugees from a UPG, and leading a BAM endeavor in a Muslim context.  She is passionate about multiplying disciples.

Adapted from an article in the May-June 2019 issue of Mission Frontiers, www.missionfrontiers.org, and published on pages 55-64 of the book 24:14 – A Testimony to All Peoples, available from 24:14 or Amazon.

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About Movements

Mindshifts in Movements – Part 1

Mindshifts in Movements – Part 1

– By Elizabeth Lawrence and Stan Parks –

God is doing great things through Church Planting Movements (CPMs) around the world in our day. CPM does not mean traditional church planting becoming very fruitful. CPM describes the God-given fruit of a distinctive ministry approach – unique CPM-oriented “DNA.” The perspectives and patterns of a CPM differ in many ways from the patterns of church life and ministry that feel “normal” to many of us. 

Note, we want to identify paradigms we have seen God change for many of us involved in CPMs. But before examining these, we want to clarify: we don’t believe that CPM is the only way to do ministry or that anyone not doing CPM has a mistaken paradigm. We greatly honor all those who have gone before; we stand on their shoulders. We also honor others in the Body of Christ who serve faithfully and sacrificially in other types of ministries. 

For this context, we will mainly examine paradigm differences for Westerners seeking to help catalyze a CPM. Those of us who want to be involved need to notice what shifts have to happen in our own mindsets to create an environment for movements.  Mindshifts enable us to see things differently and creatively.  These perspective changes lead to different behaviors and results.  Here are a few ways the Lord’s great work in CPMs calls us to adjust our thinking.

 

From: “This is possible; I can see a path to accomplishing my vision.”

To: A God-sized vision, impossible apart from His intervention. Waiting on God for his guidance and power. 

 

One of the main reasons so many CPMs seem to have started in modern times is that people accepted a God-sized vision of focusing on reaching entire people groups. When faced with the task of reaching an unreached group consisting of millions of people it becomes obvious that a worker cannot accomplish anything on their own. The truth that “apart from me you can do nothing” applies to all our endeavors. However, if we have a smaller goal it’s easier to work as if fruit depends on our efforts rather than on God’s intervention. 

 

From: Aiming to disciple individuals.

To: Aiming to disciple a nation.

 

In the Great Commission Jesus tells his disciples to “make disciples of panta ta ethne” (all ethne / every ethnos). The question is: “How do you disciple an entire ethnos?” The only way is through multiplication — of disciples who make disciples, churches that multiply churches, and leaders who develop leaders.

 

From: “It can’t happen here!”

To: Expecting a ripe harvest.

 

Over the last 25 years people have often said: “Movements can start in those countries, but they can’t start here!” Today people point to the many movements in North India but forget this region was the “graveyard of modern missions” for 200+ years. Some said, “Movements can’t happen in the Middle East because that’s the heartland of Islam!” Yet many movements now thrive in the Middle East and throughout the Muslim world. Others said, “It can’t happen in Europe and America and other places with traditional churches!” Yet we now have seen a variety of movements start in those places as well. God loves to overcome our doubts.

 

From: “What can I do?”

To: “What must be done to see God’s Kingdom planted in this group of people (city, nation, language, tribe, etc.)?

 

A training group was once discussing Acts 19:10 — how approximately 15 million people in the Roman province of Asia heard the word of the Lord in two years. Someone said, “That would be impossible for Paul and the original 12 believers in Ephesus – they would have had to share with 20,000 people a day!” That is the point – there is no way they could accomplish that. A daily training in the hall of Tyrannus must have multiplied disciples who multiplied disciples who multiplied disciples throughout the region.

 

From: “What can my group accomplish?”

To: “Who else can be a part of accomplishing this impossibly great task?”

 

This is similar to the mindshift above. Instead of focusing on the people and resources in our own church, organization, or denomination, we have realized we need to look at the entire body of Christ globally with all types of Great Commission organizations and churches. We also need to involve people with a variety of giftings and vocations to address the many efforts needed: prayer, mobilization, finances, business, translation, relief, development, arts, etc. 

 

From: I pray.

To: We pray extraordinarily and mobilize others to pray. 

 

We aim to reproduce everything. Obviously personal prayer is crucial, but when faced with the overwhelming task of reaching entire communities, cities and people groups — we need to mobilize the prayer of many others.

 

From: My ministry is measured by my fruitfulness.

To: Are we faithfully setting the stage for multiplication (which may or may not happen during our ministry)?

 

Growth is God’s responsibility (1 Cor. 3:6-7). Sometimes attempting to catalyze the first multiplying churches can take quite a few years. Field workers are told, “Only God can produce fruitfulness. Your job is to be faithful and obedient while expecting God to work.” We do our best to follow patterns of disciple-making multiplication found in the New Testament, and we trust the Holy Spirit to bring the growth. 

 

From: The outside missionary is a “Paul,” preaching on the front lines among the unreached.

To: The outsider is far more effective as a “Barnabas,” discovering, encouraging and empowering a nearer-culture “Paul.”

 

People sent out as missionaries have often been encouraged to view themselves as the front-line worker, modeled after the Apostle Paul. We now realize that the far outsider can instead have the greatest impact by finding and partnering with cultural insiders or near neighbors who become the “Pauls” for their communities.

Note first that Barnabas was also a leader who “did the work” (Acts 11:22-26; 13:1-7). So movement catalysts need to first gain experience making disciples in their own culture and then work cross-culturally to find those “Pauls” from the focus culture whom they can encourage and empower.

Second, even these “Pauls” have to adjust their paradigms. The outside catalysts of a large movement in India studied Barnabas’ life to better understand their role. They then studied the passages with the initial “Pauls” of this movement. Those leaders in turn realized that contrary to their cultural patterns (that the initial leader is always preeminent), they in turn wanted to become like Barnabas and empower those they discipled, to have an even greater impact.

 

From: Hoping a new believer or group of new believers will initiate a movement.

To: Asking: “What national believers who have been followers for many years might become the catalyst(s) for a CPM?” 

 

This relates to the common idea that we as a culturally distant outsider will find and win a lost person(s) who will become the movement catalyst. While this can occasionally happen, the vast majority of movements are started by cultural insiders or near neighbors who have been believers for several or even many years. Their own mindset shifts and fresh understanding of CPM principles open up new possibilities for Kingdom expansion.

In part 2, we will share some additional ways the Lord’s great work in CPMs calls us to adjust our thinking.

 

 

Elizabeth Lawrence has over 25 years of cross-cultural ministry experience.  This includes training, sending, and coaching CPM teams to unreached peoples, living among refugees from a UPG, and leading a BAM endeavor in a Muslim context.  She is passionate about multiplying disciples.

Adapted from an article in the May-June 2019 issue of Mission Frontiers, www.missionfrontiers.org.

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About Movements

Definitions of Key Terms

Definitions of Key Terms

– By Stan Parks –

The Result and the Process: When modern “kingdom movements” began to emerge in the 1990s, the term “Church Planting Movements” (CPMs) was used to describe the visible results. Jesus promised to build his church, and these CPMs show him doing that in marvelous ways. He also assigned his followers a specific role toward that result: to make disciples of all ethnē. Our job is to implement the disciple-making processes by which Jesus builds his church. These processes, done well, can result in Church Planting Movements.

24:14 is not focused on just one set of tactics. We acknowledge that various individuals may prefer one approach or another or a combination thereof. We will continue to learn and use various methods – provided that they employ the proven biblical strategies resulting in reproducing disciples, leaders and churches. 

As CPMs emerged, best practice strategies and tactics to make reproducing disciples began to be identified and passed on. God has shown his creativity by using several sets of disciple-making “tactics” or processes to result in CPMs. These include: Disciple Making Movements (DMM), Four Fields, and Training for Trainers (T4T), as well as a variety of very fruitful indigenously developed approaches.  Closer examination of these approaches indicates that: 1) the CPM principles or strategies are mostly the same; 2) these approaches all are bearing fruit by reproducing disciples and churches; and 3) all reciprocally influence the other sets of tactics.

Key Definitions:

CPM Church Planting Movement (result): a multiplication of disciples making disciples, and leaders developing leaders, resulting in indigenous churches (usually house churches) planting more churches. These new disciples and churches begin spreading rapidly through a people group or population segment, meeting people’s spiritual and physical needs. They begin to transform their communities as the new Body of Christ lives out kingdom values. When consistent, multiple-stream 4th generation reproduction of churches occurs, church planting has crossed a threshold to becoming a sustainable movement. 

DMMDisciple Making Movement (a process toward a CPM): focuses on disciples engaging the lost to find persons of peace who will gather their family or circle of influence, to begin a Discovery Group. This is an inductive group Bible study process from Creation to Christ, learning directly from God through His Scripture. The journey toward Christ usually takes several months. During this process, seekers are encouraged to obey what they learn and share the Bible stories with others. When possible, they start new Discovery Groups with their family or friends. At the end of this initial study process, new believers are baptized. They then begin a several-month Discovery Bible Study (DBS) church-planting phase during which they are formed into a church. This process disciples the Discovery Group into a commitment to Christ, leading to new churches and new leaders who then reproduce the process.

Four Fields (a process toward a CPM): The 4 Fields of Kingdom Growth is a framework for visualizing the five things Jesus and his leaders did to grow the Kingdom of God: entry, gospel, discipleship, church formation, and leadership. This can be discovered from Mark 1. It follows the model of the parable of the farmer entering new fields, sowing seed, watching it grow even though he knows not how, and when the time is right, cutting and bundling the harvest together (Mark 4:26-29). The farmer works with the reminder that it is God who gives the increase (1 Corinthians 3:6-9). Like Jesus and his leaders, we need to have a plan for each field, but it is God’s Spirit that causes the growth. The 4 fields is usually trained sequentially, but in practice, the 5 parts happen simultaneously. 

T4T (a process toward a CPM): a process of mobilizing and training all believers to evangelize the lost (especially in their oikos or circle of influence), disciple the new believers, start small groups or churches, develop leaders, and train these new disciples to do the same with their oikos. Discipleship is defined as both obeying the Word and teaching others (hence, trainers). The goal is to help every generation of believers to train trainers, who can train trainers, who can train trainers. It equips trainers using a three-thirds process of discipleship each week – 1) looking back to evaluate and celebrate obedience to God, 2) looking up to receive from his Word and 3) looking ahead by setting prayerful goals and practicing how to impart these things to others. (This three-thirds process is also being used in other approaches.)

Definitions:

1st Generation ChurchesThe first churches started in the focus group/community.
2nd Generation ChurchesChurches started by the 1st generation churches. (Note that this is not biological or age-related generations.)
3rd Generation ChurchesChurches started by 2nd generation churches.
Bi-VocationalSomeone who is in ministry while maintaining a full time job.
Church CircleA diagram for a church using basic symbols or letters from Acts 2:36-47 to define which elements of the church are being done and which need to be incorporated.
Discovery Bible Study (DBS) is the Process & Discovery Group (DG) is the PeopleA simple, transferable group learning process of inductive Bible study which leads to loving obedience and spiritual reproduction. God is the teacher and the Bible is the sole authority. A DBS can be done by pre-believers (to move them toward saving faith) or by believers (to mature their faith). A DG for pre-believers begins with finding a Person of Peace (Luke 10:6), who gathers his/her extended relational network. A DG is facilitated (not taught) by using some adaptation of seven questions:
1 - What are you thankful for?
2 - What are you struggling with / stressed by? After reading the new story:
3 - What does this teach us about God?
4 - What does this teach us about ourselves / people?
5 - What is God telling you to apply / obey?
6 - Is there some way we could apply this as a group?
7 - Who are you going to tell?
End VisionA short statement that is inspirational, clear, memorable, and concise, describing a clear long-term desired change resulting from the work of an organization or team.
Five-Fold GiftingFrom Ephesians 4:11 – Apostle, Prophet, Evangelist, Shepherd (Pastor), Teacher. APEs tend to be more pioneering, focusing on expanding the kingdom among new believers. STs tend to be more focused on depth and health of the disciples and churches, focusing on the same people over longer periods of time.
Generational MappingMultiple Church Circles linked generationally into streams to help determine the health of each church and the depth of generational growth in each stream.
Great Commission ChristianA Christian committed to seeing the Great Commission fulfilled.
Great Commission WorkerA person committed to investing their best time and effort in fulfilling the Great Commission.
Hub (CPM Training Hub):A physical location or network of workers in an area that trains and coaches Great Commission workers in practically implementing CPM practices and principles. The hub may also involve other aspects of missionary training.
CPM Training Phases (for Cross-Cultural
Catalyzing)
Phase 1 Equipping – A process (often at a CPM Hub) in the home culture of a team (or individual). Here they learn to live out CPM practices among at least one population group (majority or minority) in their context.

Phase 2 Equipping – A cross-cultural process among a UPG where a fruitful CPM team can mentor new workers for a year or more. There the new workers can see CPM principles in action among a group similar to the UPG on their hearts. They can also be mentored through general orientation (culture, government, national church, use of money, etc.), language learning, and establishing healthy habits in cross-cultural life and work.

Phase 3 Coaching – After Phase 2, an individual/team is coached while they seek to launch a CPM/DMM among an unserved population segment.

Phase 4 Multiplying – Once a CPM emerges in a population segment, rather than the outside catalyst(s) exiting, they help expand the movement to other unreached groups both near and far. At this stage, movements are multiplying movements.
IOI (Iron on Iron)An accountability session: meeting with leaders, reporting on what is happening, discussing obstacles, and solving problems together.
Legacy ChurchesA traditional church that meets in a building.
Majority WorldThe non-Western continents of the world, where most of the world’s population lives: Asia, Africa and South America.
MAWL
Movement Catalyst
Model, Assist, Watch, Launch. A model for leadership development.
Movement CatalystA person being used by God (or at least aiming) to catalyze a CPM/DMM.
OikosThe Greek word best translated “household.” Because households in the NT context were normally much larger than just a nuclear family, the term can well be applied as “extended family” or “circle of influence.” Scripture shows that most people come to faith in groups (oikos). When these groups respond and are discipled together, they become a church (as we see, for example, in Acts 16:15; 1 Cor. 16:19 and Col. 4:15). This biblical approach also makes sense numerically and sociologically.
Oikos MappingDiagram of a plan to reach family, friends, coworkers, neighbors with the Good News.
Oral LearnerSomeone who learns through stories and orality, may have little to no literacy skills.
Person of Peace (POP)/House of Peace (HOP)Luke 10 describes a person of peace. This is a person who receives the messenger and the message and opens their family/group/community to the message.
Regional 24:14 Facilitation TeamsTeams of CPM-oriented leaders serving in specific regions of the world, committed to implementing the 24:14 vision in their region. These regions roughly follow the United Nations geoscheme. However, as 24:14 is a grassroots effort, regional teams are forming organically and do not perfectly mirror the United Nations geoscheme.
StreamA multi-generational, connected chain of church plants.
SustainabilityThe capacity to endure. Sustainable methodologies allow a church or community to continue an activity for years to come without further outside assistance.
Unengaged UPG (UUPG)A subset of global UPGs; a UPG not yet engaged by a church planting team.
Unreached People Group (UPG)A sizable distinct group that does not have a local, indigenous church that can bring the gospel to the whole group without the aid of cross-cultural missionaries. This group may be variously defined, including but not limited to ethno-linguistic or socio-linguistic commonality.

 

 

(1) https://en.wikipedia.org/wiki/United_Nations_geoscheme

These definitions were originally published as “Appendix A” (pages 314-322) of the book 24:14 – A Testimony to All Peoples, available from 24:14 or Amazon.

Categories
About Movements

The Role of the Outsider in Movements

The Role of the Outsider in Movements

In 2019, a number of movement practitioners gathered to explore  new models of missionary training.  The room was mixed with a majority of western “missions workers” and several national disciple-making movement leaders.  We facilitated a listening session in which we asked these national leaders their insights on the role of outsiders catalyzing new works in their regions. While welcoming movement efforts, they spoke into the ideal posture of outsiders as they enter into new unreached fields. Their insights can apply to any outsider entering a new harvest field. They can help us understand our role and provide a gentle corrective lens to enable us to see the gold in front of us.

Their insights can be unpacked into ten recommendations that anyone looking to go to the mission field or send workers to a field would do well to listen to:

Be an Example. Outsiders need “street credibility.” Making disciples and planting churches involve trials and suffering. These things create a depth in the outsider that insiders notice and feel. They appreciate the patience and humility that come with walking those paths. Modeling involves not just learning theology or tools. It’s a lifestyle of prayer, labor, perseverance, releasing responsibility, and trusting God.

Be Relational. Locals can feel a difference when an outsider comes with a zeal for movement methods that outweighs love for people. Relationship precedes strategy. An overly-transactional desire to get the job done grates on people in a relational culture. Movement leaders in our meetings marveled at how much Western outsiders talked about “boundaries” without considering the needs and perspectives of the local people they were holding at arm’s length. Additionally, local believers are not especially impressed by outsiders’ great tools and methods. They need to know, love and respect the person with whom they partner. Working to become like family may feel slow, but it paves the best path to fruitfulness.

Be Humble. The world operates on a hierarchical framework. As a contrast, Jesus told us “not so among you” (Mark 10:43). Don’t come in as a boss, but treat the insider leader as a friend. Empower them and release control (something many of us find difficult!). Knowing that control tends to kill movements, work to establish “a round table, not a rectangular one.” Listening well to others shows respect, love, and care. Experienced ministers feel honored when you take the time to understand their world, and work with them and through them (not for them, or them for you).

Be a Culture Learner. Local believers often puzzle over how culturally unaware outsiders are as they bring the gospel message to a new harvest field. We need to recognize that when we arrive as an outsider we bring with us the fragrance of our home culture. This affects how we communicate, how we correct, the alliances we carry, the biases we live with, and the ways we get things done. Even the tools we bring in carry cultural baggage. Commit to learn the language and operate through the local culture, discovering with local people how to bring kingdom light that makes us all more like Jesus.

Be Patient. Movement leaders recounted how outsiders often arrive with their tools and methods and say: “I know this will work here because it has worked somewhere else.” A patient relational approach allows for a period of settling in, where outsiders and insiders learn from one other under the direction of the Holy Spirit and trust can blossom. Patience on the part of the outsider demonstrates humility and a recognition that the cultural insider has much they can contribute, to help enculturate the principles behind fruitful tools.

 Be a Prayer Leader. Outsiders need to lead out in prayer, though they may find that local people often do it better than they do. Outsiders do, however, have the ability to catalyze outside prayer networks in strategic ways that can change realities on the ground. Connecting local believers with these prayer networks allows them access to a resource that may be hard for them to find without the connection through an outsider.

Be a Vision Caster and Catalyzer of Insiders. Movement leaders tell stories of outsiders who cast a vision for them to be the “laborers in the harvest” and dreamed with them about what is possible. Outsiders can create a broad base of relationships and help various networks unify. We also heard movement leaders share how their connection with outsiders exposed them to a new vision to reach unreached people groups and connect to the 24:14 Vision for their region. Helping insiders connect to appropriate outside networks can also implant vision and catalyze new laborers.

Be a Mentor and Coach. Outsiders can play an important role as a life-on-life mentor. But movement leaders caution that transactional coaching strategies fall flat in relational cultures. What local leaders crave from their outside partners is time spent together exploring problems, with questions and cultural respect.

Be Dependent on the Word. Outsiders having a long history with God can help provide theological frameworks and dependency on God’s leadership through his word. A commitment to seek direction together from God and his word, and obey what it says, no matter what, models a reproducible life in God.

Be a Connector. An outsider will naturally be more trusted by other outsiders who have resources. An outside catalyst who has developed relationships with inside leaders can be a bridge, connecting them with Bibles, tools, or help with trainings that can help start new works. Outside catalysts can help with data gathering and reporting that helps the movement relate to other movements and networks.

As outside catalysts look to be effective in starting movements among the unreached, there is an example from many who have gone before on the most effective, God-honoring postures for those catalysts to take. May sending agencies send the kind of humble, honoring people that God can use to see His Kingdom come in every tongue, tribe, and nation.

  

Adapted from an Article by Chris McBride that appeared in the Sept / Oct 2020 Issue of Mission Frontiers Magazine..