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Paul makes multiple references of financial gifts that he received from churches he planted. Philippians 4 is one such reference. The church gave without it being a requirement, but it obviously was something they understood to be consistent with their brotherly cooperation for the advancement of the gospel. In verse 15 he says that in the early days of his preaching the gospel no church except theirs helped him financially. By implication it can be assumed that at the time he wrote this letter others were helping. He also directly connects the gift to the gospel. Acts 18 says that Paul worked at making tents until Silas and Timothy arrived. Did Paul cease making tents because the others took up the tent making, or was it because they brought financial support? They had come from the new Macedonian church plant. Paul apparently taught new believers about their responsibility for themselves at the same time that they received assistance from the outside. Philippians 4:15 makes specific reference to the Philippian church being the only one helping him when he was in Macedonia. This assistance did not retard the commitment of giving by the church, but evidently served as an example. Later Paul used the poor Macedonian believers as an example for the Corinthians. The only references that we have of financial assistance related to the church in Jerusalem speaks of the church there as being the recipient. Probably that was not always the case. They sent Barnabas and others to the new work in Antioch. It is reasonable to expect that they helped with financial support for the ones they themselves sent out. What seems to emerge is a picture of support of the ministries in terms of the ministers and their support being an informal cooperation. That is, the sender did not pay all the bills of the missionary that they sent out. Paul reminded Timothy of this fact in I Timothy 5:18. Not to muzzle the ox as he threshes the grain—that is as he works—is applicable to the minister in his field of service. Beginning in Antioch the new churches accepted responsibility for themselves, but also considered themselves responsible for aiding in a material way those who had aided them in a spiritual way (Acts 11:27-30). In addition Paul wrote to the Roman believers saying, “For if the Gentiles have shared in their spiritual benefits, then they are obligated to minister to Jews in material needs.” (Romans 15:25-27) It is not difficult to imagine that what Paul alludes to in his letters must have had at least some emphasis in his personal teaching in the churches. The examples cited would indicate that the churches both heard and heeded Paul’s teaching. It would seem reasonable to conclude that the New Testament example suggests that does not require that no funding come from external sources for the support of ministers who are sent. It does seem to require the recipients of that service participate in that support. IT IS PRECISELY THIS ELEMENT THAT HAS BEEN MISSING in the way many mission agencies have worked in recent years. On the other hand some have tended to expect their missionaries to receive a major portion of their support from their partners in the field of service. Paul did not stay long in Philippi, or in other Macedonian cities. However, there was time enough for them to understand the need to cooperate financially in his ministry. What are the Biblical principles that should be emphasized?
- Sending churches and receiving emerging churches should share financial responsibility for the missionary.
- The primary responsibility is always for local people to accept the ownership of the local new work from the beginning. The original vision should include leading the new church to quickly participate in the extension of the gospel to others.
- Helping fellow believers in times of crisis in other locations – even in the “Mother Church”– is an indicator of maturing believers.
Application of Principles: - A new group of believers should quickly learn tithing and giving of offerings and should begin to assume the financial support of the church planter as well as the other expenses of the church. (Much more needs to be understood about preparing for the permanent pastor if the planter moves on to plant other churches.)
- Missionaries working with established conventions (or unions or other national designations) should have their support at least partially paid by the Baptist partner, who should also participate in the invitation for the specific missionary who serves them. At a minimum there should be assistance with ministry expenses.
- The mature indigenous church should understand the need for direct and indirect cooperative efforts of extending the gospel to all peoples. That is, the church should directly multiply itself through extension multiplication, but it should also help cooperatively through organized mission efforts such as a cooperative program.
Rugged log cabin house church individualism is not to be found in the New Testament. Nowhere do we see an understanding that every believer should launch out alone to start a new church as a part of his obedience based discipleship. That is both extra-biblical and anti-biblical. The New Testament examples are based on teams working together and on networks that continue to lend support over time and extensive geography. The concept of missionary disengaging is often attributed to Paul`s expression in Romans 15:23, that “there is no further place for me in these regions.” However, that ignores the fact that Paul`s attention remained on those regions up to the time of his death. Soon after this statement was written Paul began his period of imprisonment. He continued to focus on proclaiming the gospel to the unreached. He also completed the transformation of his ministry to that of a team coordinator, moving his team about from place to place as he focused more on the need for helping churches to mature. Paul`s connection and cooperation with other Christian leaders is clearly seen: Paul accepted accountability. He returned to Antioch to report on his work. He also accepted guidance, and sought guidance from the counsel in Jerusalem. Paul held others accountable. In Jerusalem he called on the leaders to deal with the Judaizers. There are a number of examples in his epistles to his holding team members and churches accountable. A healthy indigenous church will be connected and accountable, as well as demanding accountability of leaders and other churches. We are laborers together with God. (I Corinthians 3:9) And why are principles of cooperation important?
1. Without understanding the New Testament principles of fellowship and cooperation, the church will not be an Acts 1:8 church. When the Holy Spirit comes into the life of the believer, He comes with spiritual gifts. One of the primary purposes of all the gifts is being a witness of Jesus to the ends of the earth. The individual is not complete in himself. He is not the body; he is a body part. Every member, whatever the gifts, needs every other member. The witness that is borne of Jesus is more effective when the whole body is involved under the guidance and empowerment of the Holy Spirit. Acts 2:46 & 47 says that every day, the church in fellowship activity, was having favor with all the people, and God was adding to their numbers those who were being saved.
The local manifestation of the church is not the whole church. It is a part of it. Paul and others that God used to address the New Testament believers, frequently kept believers in one church informed about what God was doing in others. Paul especially informed them of how believers were helping one another in other places. He also told them of opportunities to help others who would be coming their way.
All of this was important to the development of each local church, but also for its sense of interdependence with other churches. This is the essence of fellowship of the church in the larger sense of the words – among churches. Mutuality, equality, and reciprocity do not mean that everyone gives and receives exactly the same thing. There would not be much point in that.
However, if one has knowledge that the other lacks, it will often be beneficial to share that knowledge. The one who lacked knowledge may be blessed with the discernment in how to use the knowledge in a way that is important for the witness within the body, as narrowly defined, or as broadly defined - another church body.
It does not interfere in, or in autonomy for one church to share knowledge or discernment with another. What if the spiritual gift being shared by one church with another is service or the gift of giving? Obviously, that makes no difference. The only thing that could make a difference is how the spiritual gift is shared. 2. When spiritual gifts are used outside of the principle of fellowship, unintended consequences can be the result. God is the Head of the body, or family. He decides on the gifts and directs how they should be used. I Corinthians 14 points out that the gift of languages was being misused. In part they were used out of proper context and in part they were over used.
The very good gift of liberality, or of giving, can easily be over used in the context of new churches, whatever the cultural context. The same must be emphasized in terms of governing or administration. Over use of these extremely important gifts can inhibit the proper development of self-government, self-support, and self-propagation in the new church.
Without a clear understanding of all the principles, we easily revert to legalistic demands or assumptions that prevent well thought out and prayed out decisions that are directed by the Holy Spirit. Leaders can quickly hand down edicts considered to be important to sustain indigenous principles. Such actions may also violate the principles related to fellowship which are just as important to development of a self-supporting and self-propagating church as is the over use of money and decision making. In fact the edict is a clear example of over use of governing gifts that warp the understanding of how a church should make decisions within the fellowship.
A good example is an edict that says building church buildings violates and is thereby prohibited. Can such an edict violate the principles of connectedness and partnership? Since these two concepts are derived from the Biblical principle of fellowship, it is also wise to ask the question about how a unilateral decision might affect the fellowship.
The time required to help everyone learn how to make the proper decisions in the context of the fellowship may be considerable. That is especially true in a more developed field where there has been a great deal of abuse from over funding. However, it is often true that the same fields have been abused by authoritarian leaders. The use of an authoritarian approach to deal with the problem is as destructive to as is the over use of building places of worship that are perceived to be contrary to the indigenous context.
The use of unhurried and informal consultation over a period of time has led local leaders to adopt approaches for the provision of space that has allowed their churches to continue with balanced growth and self support. It has also allowed them to see that simply shifting dependence from North America to nearer sources does not resolve the problem of outsiders making decisions and providing the resources.
Some have dealt with meeting space by building their own small, simple buildings that can be enlarged as needed and as the additions can be paid for locally. Others have found that they can get the use of space on an as needed basis, without buying or even renting. As the principles are understood, even the lesser educated begin to present very creative approaches in the provision of space. That should not be surprising since they are temples of the Holy Spirit and He is very creative!
Not all are quick to understand. However, using the Word of God, and indigenous examples is helping many in Brazil to see that multiplication of disciples and churches requires a careful understanding of basic biblical principles of church planting and development.
Submitted by: Dennis Blackmon
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