Collaborating with Nationals in Church Planting, Part 3 – Choosing Partners
Editor’s Note: This article was originally published by China Partnership. In this three-part series, Sa Zhong Zi makes a case for the necessity of partnering with locals in ministry. Today, the author discusses the roles of our primary and subordinate identities in partnership and encourages readers toward “directional koinonia.”
Sa Zhong Zi (meaning “sow seeds”) is the pseudonym for an American assisting with the support and strengthening of the Chinese house church.
choosing partners
The practical question now arises: who should we partner with when we church plant? I believe the illustration of marriage can help us better understand this issue.
The brother in Christ who discipled me when I was a young Christian was a wise man. After decades of being in full-time ministry, he had learned some hard lessons. Early on in our relationship, he gave me some sage advice: “Before you partner together with another Christian, you should ‘date’ them.” His point was that it is often unwise to jump into partnerships—even with fellow Christians—before we get to know and understand them. Their personality, gifts, theological stance, situation in life and many other factors are important when we consider how to partner with another individual. These are all factors we consider before we select a spouse (or even have one chosen for us).
I realized the wisdom in this advice after I invited a member of our church to work with our ministry, only to find out he was not suitable for the responsibilities I gave him. Eager to give him responsibility, I asked him to lead our weekly Bible study with Chinese graduate students. After the first study, I realized I made a big mistake. He would often focus the discussion on controversial political issues rather than the Bible, which was a huge distraction for the non-Christian Chinese students. We were trying to help them understand the gospel, but this brother kept putting up unnecessary stumbling blocks—despite my continued warnings, he could not resist the temptation to discuss these issues. My decision to let him lead the discussion was too hasty. I “married” him to the ministry role before “dating.” I should have invited him to participate and observed to see if he was gifted in this way.
Could I have koinonia with this brother? Absolutely, yes. Should I ask him to lead a small group in our investigative Bible study? Probably not. At least not until I trained him for the role. Koinonia, therefore, must be understood in a broader sense than whether or not I let him lead our Bible study. Directionally, I could seek to understand and even look for new ways to partner with him, but it must be based on understanding those elements of his subordinate identity (namely, his personality, gifting, theology, political views, and many others).
I would like to propose three principles that help us choose national ministry partners. These are not the only things we should be aware of. Rather, these are the things I have often seen neglected among the foreign ministry worker community that I have interacted with over the past twenty years. The three principles are:
Balancing your primary and secondary identity
Finding a common vision
Consider the uniting potential of creeds and confessions
1. Balancing your primary and secondary identity
As a young seminary student, I was invited by Chinese church leaders in the U.S. to join with them in planting a church. I was eager to share what I had learned in seminary, but it quickly became obvious that many of the Chinese who wanted to work with me did not like my theology. They assumed that we were all on the same page because we are all Christians and I probably assumed they would like what I had to say. After all, I was the theological expert, right?
Those assumptions were based on a naïve view that differences in theology and ministry philosophy are not important. While it is true that they should not separate us, there needs to be some time spent understanding each other’s positions before we jump into a church plant or some other ministry endeavor. We need to be realistic about the issues that can divide us and diligent in searching for ways that we can cultivate real directional koinonia despite those issues.
Those assumptions were based on a naïve view that differences in theology and ministry philosophy are not important. While it is true that they should not separate us, there needs to be some time spent understanding each other’s positions before we jump into a church plant or some other ministry endeavor.
Do not underestimate secondary identity. To truly engage in koinonia, we need to merge an intensely realistic perspective with a faith-filled passion to see God do what man cannot—namely, unite us in directional koinonia. We cannot afford to ignore our subordinate identity as Baptists or Presbyterians or Non-Denominational any more than we can ignore our identity as being American, Dutch, or Korean. At the same time, we need to understand and live out the truth that those identities are subordinate to our primary identity in Christ. Our union with Christ is fundamental and must form the foundation of any true koinonia.
Nonetheless, sometimes in our efforts to reach out to our fellow Christians, we downplay those differences only to find out later, when conflict arises, that those differences played an important role in the conflict that occurred.
2. Finding a common vision
Something immensely helpful to our ministry in China has been the presence of a common ground on which people from different theological backgrounds can work together. This common ground rests between the two common areas of conflict—doctrinal beliefs and ministry methods. This is what Tim Keller calls a theological vision. He writes, “…between one’s doctrinal beliefs and ministry practices should be a well-conceived vision for how to bring the gospel to bear on the particular cultural setting and historical moment. This is something more practical than just doctrinal beliefs but much more theological than ‘how-to steps’ for carrying out a particular ministry” (Center Church, 17).
When we initially gathered house church leaders together to start church planting training, it was not everyone’s cup of tea. Most of them did not follow through and there was no pressure for them to do so. Four of the original participants, however, did want to continue. Four years later, that group had grown from four churches to hundreds of them. Some of these were new church plants, but most were existing churches. Our focus was on one simple question: “What is the gospel and what are the implications of it in my life and the life of my church?” Churches, pastors, and lay leaders were hungry for the training and the community that came out of this group. There were Presbyterians, Baptists, and non-denominational churches that flocked to these trainings—and the work continues to expand as I write this article.
This common theological vision has helped us foster a directional koinonia that has enabled churches from all over the country representing many theological stances and ministry philosophies to work together in real partnership for the sake of the gospel. It serves as a common final goal that all team participants agree to work toward.
But having a common vision needs to be coupled with an agreement among the team on how to reach that goal. There need to be smaller, short-term goals that serve the final goal. There also needs to be a mission statement of how the team plans to reach that final vision and what strategies the team plans to use to reach that vision. In their book Leading Multicultural Teams, Evelyn and Richard Hibbert give some valuable tools to help develop these aspects of the team. They write, “A team’s purpose drives it to overcome the challenges of working together to create strong group cohesion and achieve synergy, in which the performance of the team is greater than the sum of individual members’ efforts.”
There was a defining moment when we gathered leaders together to hash out the mission, core values, and strategy of our church planting movement in China. The churches represented had a common theological vision, but the mission statement, strategy, and core values were not clear. During the meeting, the large group split up into several smaller groups representing churches from the four regions of China (north, south, east, and west). After the groups reconvened, they were astonished to see they had written nearly-identical content. Not only did this moment highlight the presence of the Holy Spirit working to unify these churches (they were all existing churches coming from differing theological stances). It also showed the strength of having a common theological vision as a starting point.
3. Consider the uniting potential of creeds and confessions
Another practical thing that can help cultivate unity is the use of creeds and confessions. We recently formed a coalition of seminaries in China to work together around our common theology and belief in the classic reformed confessions. In our group we have both Baptists and Presbyterians working side-by-side. Although the coalition is young, I have been surprised at how quickly the group gelled and got down to business.
The current sentiment around creeds and confessions is not positive. Most people look at the dividing element that has surrounded creeds and confessions. Consider, however, the Apostle’s Creed and how many Christians subscribe to this simple statement of the Christian faith. While many would find such a simple creed too limited to address the deeper theological issues that divide Christians, it is nonetheless an excellent place to start. This simple creed’s potential to unite believers from differing denominational backgrounds, cultures, and languages is great.
Creeds and confessions can be historical or modern. Some other examples are the Cape Town Commitment, a document written by a working group led by Christopher Wright, and the Lausanne Covenant, written under John Stott’s leadership. These documents were written to articulate what the Lausanne movement embraces and what errors they seek to avoid. While these documents do not bear the nomenclature of creed or confession, they function with the same purpose. Consider the positive elements of how a creed that is commonly agreed upon can foster unity and partnership.
Whether you are serving in a field where locals are mature in their Christian faith or one where the work is just getting started, the need to partner is necessary. In some cases, that partnership may only be a plan for the future. In others, it is a living reality. No matter the situation, it is my hope that we follow the wisdom and instruction of the Holy Spirit as we approach this indispensable aspect of ministry.
There are opportunities to partner with all kinds of people on the field, but we need to approach this with a sense of both godly conviction and Spirit-led discernment. I trust that following the principles outlined in this article will be of helpful counsel for the foreign worker, regardless of what his or her field looks like. May the Lord bless the work of his church and may his kingdom come and his will be done, on earth as it is in heaven.
Interested in connecting with the house church in China? Discover China Partnership’s four fundamentals to partnership: Learn, Pray, Encourage, and Give.