Missional Church Planting and Congregational Transformation:
A Missional Youth Ministry Model
American Baptist Seminary of the West
Doctor of Ministry Program
Professor: Rev. Portia Wills Lee MDiv
January 18-22, 2010
Course Project
By: Richard Moore
Missional Model For Youth Ministry
Section 1:
Spiritual Gifting Modality
In the
search to understand God’s desire for ministry and to seek His methods for
reaching many more hearts with His good news, this paper will attempt to
delineate clearly a re-visioned model of ministry. With the Great Commission at the center, I
will seek to keep my own spiritual gifts and my personal cultural context in
mind. Above all I will seek to stay true
to a scripturally authentic theology. My
goals will be to lay out a relevant model that incorporates many different
current models that I believe are scripturally authentic while seeking to stay
relevant to the present youth culture.
First of
all, I need to deal with my own spiritual gifts. I believe that my spiritual gift is that of
prophecy. With that spiritual gift I am
not able to tell the future, but rather to proclaim truth in a bold and
courageous way. I also believe that God
has gifted me in the area of preaching and teaching. I preached for the first time at my home
church when I was seventeen. I caught
the fire and realized my spiritual gift that God had given me many years ago
when I accepted Him into my life, but was just now starting to practice. I also
believe that God has given me that ability to connect deeply with people from
the pulpit or in whatever context I happen to be speaking. I have also managed to use that gift to be
quite relevant in its delivery for the lost person to easily understand. Another spiritual gift that God has
graciously given is that of a giving heart.
I am most thankful for this gift because on many different occasions I
have been able to give what I have to help people that are in need within the
Church and also those who are apart from Christ. I am not wealthy by any stretch, but I am
open to use the resources that I do have to bless those that could use anything
to further missions and ministry. A
re-visioned model would incorporate these spiritual gifts into a missional
approach to ministry.
Spiritual
gifts will be the basis for doing ministry in this personal model. My emphasis on prophecy enables me to see the
model including many justice issues. In
class we discussed many justice issues, several of which I would include in a
missional model. I would love to see God
use me in my ministry context for three groups of people. The first group of people that I want to care
for is those that are unborn. I would
love to train young people to understand and to care deeply and passionately
about the unborn. I would love to flesh
this out more and more in my present ministry context. With that I have partnered with www.abort73.com
to encourage our students in God’s work of protecting the most defenseless of
our society. I brought this up as a
justice issue in class because there is not another group of people in this
world that are more defenseless. It is a
pretty unsafe place to be a person in our world of abortion on demand.
Considering the injustice the ethnic communities already suffer, the addition
of this supreme injustice of denying life to the living is yet another
injustice to the unborn ethnic child.
This should not be, and I believe that God will bring the Church to
account on how we loved and cared for the mother and her unborn baby so as to
be Christ’s hands and feet to those in crisis.
Another justice issue that I would
love to address in my missional model is that of modern day slavery. San Francisco and Oakland are among the worst
cities in the country for sex slavery and human trafficking[1]. These among other slavery issues are ones
that I believe that my prophetic voice can and should open up students to
connecting with ministries that aid, free, and assist women, and any people who
have been caught and stolen into slavery.
I have and will continue to talk about these modern day justice issues
trying to give students practical ways to get involved and make a difference in
the world with their gifts.
This gift
of prophecy can be a great benefit and also a great hindrance when not used
properly and not in love. Two other
justice issues strike me as I think about revising a model of ministry. For several years in youth ministry I have
had students with disabilities. In every
church, in every ministry, and in almost every working environment, I have been
around students and older people with disabilities. I have made it a point to incorporate and
make those with special needs safe and comfortable in my ministry contexts. This has been more of a blessing to my heart
than I think I have been to those affected by disability. I want to seek justice for those students
affected by disability and more than that to make these issues concerning
disability prominent in ministry. I can
see how God has been preparing me for this task. I would not have actually thought that God
would be doing this in my midst for preparation, but when our daughter was born
with a disability, He confirmed the justice and the kindness of this work
toward those that need ministry as well.
Just recently I have visited and studied a youth ministry model that
reaches specifically those affected by disability. It is located in San Jose. It is a Young Life chapter called Capernaum. I had the blessing of visiting them during a
club. I was so impressed it was truly
awesome. They had 50 to 60 students in a
club meeting on a Wednesday afternoon,
all affected by disability in a different ways. They are truly evangelizing students with
disability and showing the goodness of Jesus to those with disability. It was so exciting to see every student
treated as a truly unique person whom God loves[2]. I want to take these same principles and
place them wholeheartedly into our ministry context. We will seek to make the message so simple
and applicable that anyone can understand.
The person with any kind of special need should also feel completely
welcomed and loved. These principles of
acceptance and acknowledgement by students will grow from me as a leader. I will seek to model an embrace of others who
are not like me so it grows as a value in our youth ministry.
The final
area I want to exhibit justice with my model of ministry is to the poor and
disenfranchised. This should and
hopefully will include many opportunities for our families to serve those who
are needy to give them the tools to start to learn the skills to live life and
to get back on their feet. I will do
this by engaging the community-service organization within our Church to look
constantly for new opportunities to serve the poor and needy. Our youth are right now partnering with a
church in Oakland that serves food every week, and we serve them once a month
and are seeking to serve their church in as many ways as we can. We will also work with our community service
organization to seek to make partnerships with groups in the community. We
don’t have to create service opportunities, but just partner with those that
are already serving the needy (i.e. the Interfaith Homelessness Network, and
The Urban Church).
Another
spiritual gift that I have is that of preaching and teaching. I am more than blessed by God to have this
spiritual gift. I am a specific type of
communicator. I am a youth
communicator. God has given me so much
opportunity to preach and teach, and my model will include this aspect. I will seek to use this aspect of my ministry
to draw those apart from Christ who are students. I believe this aspect is the one way that my
gift can fulfill the Great Commission, “and teach these new disciples to obey
everything that I have commanded you”[3],
“Go into all the world and preach the Gospel to all creation.”[4] I am not the lone soul-winner as a minister
in the missional model. For this
responsibility to be completely upon me, then the model will fail. In the missional model of youth ministry, the
whole Church as adults and students together must take on the responsibility to
evangelize and reach their friends to become a church that is not just friendly
and warm on the surface, but that is relevant in every way to the life of a
student. This means that the student
involved in this ministry must also have the complete backing and support and
work alongside the whole church.
Students, if they have accepted Christ and are fully His, constitute the
Church now, and we must treat them as such by giving them opportunities that
adults also have in the Church body to serve.
I am not saying that I would stop evangelizing through relevant
preaching to students and personal evangelism to them, but I do maintain that
students must now engage in the work alongside the rest of a congregation to
make a missional model of ministry work effectively. We would also seek to entrust ministry of the
Church as soon as possible to those youth that are maturing spiritually so that
they could function as the Church now.
According to Chap Clark, the editor of Youth Worker Journal and the
director of the Youth-Ministry Department at Talbot Seminary, “the fact is that
for large numbers of adolescents, youth ministries in churches represent a
world that is foreign, irrelevant, and even occasionally offensive.”[5] We will build service opportunities that
allow adults and youth to serve alongside one another to become relevant again
to the youth that we would serve.
Principles that guide missions around the world by reaching a culture
that is foreign to our own must be employed.
We will immerse ourselves in the culture of students, which is foreign
many times, and seek to meet them on their terms. Youth ministry that does not meet students
where they are is not polite at best and offensive at worst. Clark goes on to describe in this new model
should seek to train students also in evangelism because in the missional model
the responsibility for student evangelism is shared between students and
adults. Then the principles that guide
cross-cultural missions can be adopted in cross-cultural student ministry.[6] I will do my part to train and to evangelize
students, asking also those saved students to obey the Great Commission in
their obligation in sharing Christ, and share Him consistently with their
friends.
The best
way to accomplish this is to ask students to share in the calling of God to
fulfill Jesus’ prayer in John 17, "They
are not of the world, even as I am not of the world. Sanctify them in the
truth; Your word is truth. As You sent Me into the world, I also have sent them
into the world. For their sakes I sanctify Myself, that they themselves also
may be sanctified in truth.”[7] I would then seek to use my teaching
to train students to be focused on the Great Commission. As Jesus said, “Teach them to obey all that I
have commanded you.”[8]
Jesus mandate is found in Mark 12:29-31 Jesus answered, "The foremost is,
'HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD; AND YOU SHALL LOVE THE LORD YOUR GOD
WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH
ALL YOUR STRENGTH.' "The second is this, 'YOU SHALL LOVE YOUR
NEIGHBOR AS YOURSELF.' There is no other commandment greater than these."[9]
This is the start, and I will seek to teach this so that students can
put it into action. I believe that God
has gifted me to teach His Word and to preach it with authority, so in my
teaching I will strive to draw the student that is not yet a Christian. I will also seek to empower purposeful and
powerful Christians with spirit-filled and relevant teaching, the power of a
holy life, and an emphasis on the victorious Christian life.
Section 2:
Cultural Context Modality
Our cultural context here in the
bay area of California is one of the most secular locales in America. Alameda County has fewer Christians per
capita than any other county in California, and people are religious but not
necessarily Christians.[10]
It is also one of the most hostile places in the U.S. to practice ones faith.
Clear hostility intimidates those that would evangelize in the same way that it
has been done (i.e. seeking converts as opposed to caring for souls). The evangelistic models in the past have been
to share the gospel before caring for the needs of the people. In my particular context Christians have
recognized this problem with evangelism, and unbelievers perceive that
evangelical Christians don’t actually care for them as people; rather it seems
to them that they just want to convert them.
The Gospel should be presented with good works (service) in one hand and
good words (Gospel message) in the other hand.
This model of ministry will have to be offered with great courage and
discipline as we train students to leave their comfort zone to serve because
service is not easy. Then to go even
further it will also be uncomfortable to share the gospel in this predominantly
hostile and secular environment. Because
of this cultural context, I will have to employ the great St. Francis of
Assisi’s methodology, typically misquoted to say “If necessary use words.” He
actually told the friars in Chapter
XVII of his Rule of 1221, not to
preach unless they had received the proper permission to do so. Then he added,
“Let all the brothers, however, preach by their deeds.”[11] This model will require a great deal
of personal righteousness and sacrificial service before a word of Gospel
message is spoken. We must earn the
right to preach the Gospel, especially to those who have fled the influence of
the Gospel and come to the San Francisco Bay Area.
Our
cultural context is Bancroft Middle School and San Leandro High School, so my part in the missional youth-ministry
model would be for me to promote campus ministry. Our ministry will seek to identify
subcultures present on these campuses and identify their needs. For example, my
background is the athletic subculture. I
have been volunteering for several years in the after-school intramural program
and the athletic teams. I want to
implement a training program for students to see their particular area of
interest or subculture on campus as their own personal mission field. This will not be accomplished without much
effort and thought on the part of the students.
They must consider their circle of influence as those to be served,
loved, and influenced for the Gospel.
This is the revision that needs to be implemented into our
modality.
I would
like to implement aspects of two different models of youth ministry that have
been chronicled in a book called Four
Views of Youth Ministry and the Church by Mark Senter. The first is called “Mission Now.” In this model students are viewed as the
missionaries now to their specific
contexts such as campus ministry and subculture within the larger youth culture
being reached. In this model adults team
up with students and empower them as missionary trainers to the student
population. Missionaries on foreign mission fields use similar techniques. The second view is called “Mission Later.” The goal in this view is to see youth
ministry as a means to an end. Churches
would minister to youth with the understanding that a successful youth ministry
would become a viable youth Church in the end[12]. One of many urban examples is Crossover
Church in Tampa, Florida. That youth ministry was so successful in hip-hop
outreach that the youth ministry became the church plant, and they reshaped the
church to be a hip-hop church to reach a completely disenfranchised subculture.[13] Another example of this is the Skate Church
of Portland, Oregon[14]
and West Seattle,[15]
just to name a few. These churches also grew from a youth-ministry model that
was so successful in reaching the skate youth culture that they finally planted
a church. There are also many other
youth-ministry models that were very successful in reaching Generation X,
postmodern, and most recently the millennial generation with services shaped
just for them that these churches gave leadership and resources to plant the
church for youth culture. I have a great
vision to plant youth churches. It might
not be here in the Bay Area, but I do believe that God is preparing me for the
task of reaching youth and planting young churches that stay relevant in the
face of an ever-changing culture.
Examples of
these types of Generational Church planting movements are Mars Hill Church in
Seattle, which spawned the Acts 29 church-planting movement in the reformed
tradition with a very young and edgy approach.[16]
The coffee-house model is also very popular with the younger generation
(Tommy’s Interactive in Columbia, South Carolina).[17] It can take several forms and none of these
may look like another because of context.[18] A weekly magazine in the Columbia area has
even seen the shift and applauds the efforts of the nontraditional church.
The Underground and other nontraditional local churches — Tommy’s
Interactive and The Shack, among others — consciously appeal to those who
have felt left out of traditional Christian congregations. Whether you’re gay,
tattooed, dreadlocked or just unkempt, these churches aren’t going to turn you
away. This open-minded approach to
gaining adherents is one the church desperately needs. Despite the much-touted
influence of evangelicals in electing President Bush, the proportion of the
U.S. population calling itself “Christian” is actually declining — from
86.2 percent in 1990 to 76.5 percent in 2001, according to the American
Religious Identity Study (conducted by The Graduate Center of the City
University of New York). Fully 14 percent of the population practices no
religion at all — more than the number of Episcopalians, Lutherans and
Methodists combined, according to the study.
It’s not unusual, of course, for 20-somethings to leave the church and
return later. But there’s a greater sense of urgency today among mainline
denominations — a feeling that things are different now, that changes in
the way people are thinking about spirituality require new approaches to how
churches conduct themselves.[19]
This same sense of urgency needs to transform our modality
if we happen to be dealing with the youth culture and seeking to become younger
and younger as a church. If it does not,
the church is one generation away from dying.
My eschatology will not allow me to believe that Jesus will abandon His
Church until He returns; however, that does not give us liberty to have weak
modality and methodology. Nothing is
unbiblical about changing modes while keeping a biblically rigorous
orthodoxy.
Life Transformation Groups are
promoted by Neil Cole in his book The
Organic Church, which is Church on the small level as the Scripture says,
“where two or three are gathered in my name, I am there in their midst.”[20] This movement is a movement of small groups
that meet for prayer, accountability, and mutual growth into the image of
Christ. It is taking hold in many
pockets of the Church today.[21] There are a growing number of Youth Church
movements in Europe. One is ‘Jesus Freaks’ which just recently published the
Volxbibel, a full translation of the entire Bible in understandable and modern
German by Martin Dryer[22]. Dawn Ministries in Europe has also pushed
other countries to join the movement of planting similar youth churches like
Kraftwerk in Dresden, Germany.[23] Hillsong United in Australia also has now
planted many places in Europe and England.
I would like to incorporate aspects of these church-planting movements
into a model of youth ministry for the present and for future work in Germany
and Europe. God has called us to be
relevant, serving, incarnational, and gospel focused. These characteristics will become the core
values of our model. The models of such
churches have also tapped into the creativity of the youth culture by utilizing
the art forms of each particular culture.
Youth minister when they are allowed to lead using their art forms (i.e.
skating, break dancing, hip-hop, musical forms, drama, etc). This will be a core value of the modality
that I employ now and in the future. I
will seek to never squash a valid cultural art form (unless it is plainly
unbiblical) as expressed in youth culture but seek to use it and allow students
to lead in their particular art-form style.
For instance, if the students we reach seem to be more open to a certain
style of music, we will strive to use that form in our worship context.
Our
approach in the now missional model and the future missional model of youth
ministry is to prepare youth for ministry now and to looking forward to church
planting later. We will work now as a
youth ministry to be the hands and feet of Jesus and raise up missionaries here
and now for campus ministry, compassion, justice ministries, and for gospel
witness. All the while we will seek to
plant a church out of Creekside Community Church that would be either a viable
self-sustaining young church or a church that still meets under the roof of the
sending church. Creekside as it exists
today is not young enough stylistically to be comfortable for the young church
that we are talking about. A church for
youth and by youth is the goal of the model.
I am saddened that this has as much to do with style as with anything
else. Our church is stylistically a
modern seeker model in its Sunday services.
This is not a criticism; it is a statement of fact. The church attracts in its style a person who
is a young professional from mid 30’s to mid 50’s. While the leadership and style are all
attracting and using those older people, the youth have nothing besides the
youth ministry that is by them and for them.
The worldwide Church will only grow when we are planning and growing
backwards. What I mean by this is that a
church has to be constantly thinking of the next generation. We have to be planning, training, and
planting toward the generation that will come after us. The mantle of leadership has to be passed
constantly to the next generation and these new communities of faith will have
that same responsibility.
In his book
called Ministry of the Missional Church,
Craig Van Gelder talks about the new missional movement. Within the book he
lists several aptitudes that it will need to have as a whole to embrace the
Holy Spirit’s move in this new model.
The first aptitude is to “learn to read context as they seek their
contextuality.” The second aptitude is
“to anticipate new insights into that Gospel.”
Thirdly they must “anticipate reciprocity,” in other words, expect to be
changed by the connection with the culture and expect exchange and
dependence. The fourth aptitude is to
understand that “they are contextual and therefore particular.” There will be
no one- size-fits-all ministry. Such
Christians must know and embrace their own particular context. The fifth aptitude will be that “ministry is
always contextual and therefore always practical.” The sixth aptitude is that the new missional
models will have an understanding that “theology is contextual and thus must
have perspective.” The seventh is that
“organization is contextual and therefore always provisional.” In other words, the organization must be adaptable[24]. The whole theme of his aptitudes is
adjustment, adaptation, and contextualizing oneself and the congregation to the
ever-changing landscape of culture. As
the new AT&T advertising campaign so appropriately shows what the new
missional model should be doing, “Rethink Possible.” This was brought up in class discussion that
could be a mantra of this new model.
Contextualization is just that, rethinking possible. Asking the questions, “what is God doing here
in this particular context in the San Francisco Bay Area and how can I rethink
my part in His move to engage an ever-changing culture with the never changing
message of the Gospel?” These aptitudes
I would love to solicit God for in our students. That I would as a leader always be asking how
can I use culture to display the marvelous Gospel and that my students would also
in turn be asking those same questions.
Section 3:
Theological Modality
Theologically
my desire is to engage a scripturally authentic, gospel-focused, conservative,
historical orthodoxy all the while maintaining a methodologically current model
of missional ministry. I have been to
Mars Hill Church in Seattle and love their church-planting initiative called
Acts 29. This church is a theologically
conservative Church model with very edgy, progressive liturgy. Their services look more like a club than a
traditional church service, and the preaching is relevant and
hard-hitting. The style and structure is
accessible for a younger crowd. This is
certainly from the personality of the pastor: he is not pretentious but is very
hip and even looks the part. Mark
Driscol is the founding, pastor and he is well read and incredibly germane to
the culture he lives in and pastors in.
This church has been at the forefront of the justice movements both in
Seattle and to the ends of the earth. It has been at the forefront of church
planting in North America and recently the mercy ministries to Haiti. In conjunction with many other churches, it
has started a ministry to Haitian pastors and churches who are suffering in the
aftermath of the devastating earthquake. As I understand justice ministry, it has to
come from a gospel-focused theology.
I sometimes struggle with buzzwords
in the modern-church movement that the Christian community creates to define
and categorize what we should already be doing as authentic Christ
followers. For example we have created
the word “missional” to define and categorize what Christ has already commanded
us to do and what his mission was on this earth. Christ showed us his mission as he read the
Scriptures in the synagogue, “”THE SPIRIT OF THE LORD IS UPON ME, BECAUSE
HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM
RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE
WHO ARE OPPRESSED, TO PROCLAIM THE FAVORABLE YEAR OF THE LORD.”’ And He
closed the book, gave it back to the attendant and sat down; and the eyes of
all in the synagogue were fixed on Him. And He began to say to them, ‘Today
this Scripture has been fulfilled in your hearing.’”[25] This sounds somehow familiar as many people
try to define and categorize missional models.
They all incorporate what Christ came to do and what he continues to do
in authentic faith communities to serve, preach good news, proclaim release to
captives, recovery of sight to the blind, to set free the oppressed, and to
proclaim God’s favor.
I maintain theological
underpinnings that will be historically orthodox, including a strong
Christology (Colossians 1:15-22), ecclesiology that says the Church is the
God’s instrument of His movement in the world (Ephesians 3:10). I will also not deviate from a position of
biblical inerrancy (in its original languages).[26] This makes all clear because we are free to
do anything then in creating new wineskins as Christ taught us unless it is
plainly unbiblical. This gives me great
freedom as I plan and think of new structures because my only restraint is
God’s loving word to us. He has spelled
out our boundaries and we need not wrestle with that. Our theology then can ask, “Does this reach
people, and is plainly forbidden in Scripture.?” Another theological leaning are the great
reformation theologies. Sola Gratia,
Sola Fida, and Sola Scriptura. These
have given much guidance to the Church over the centuries and can also guide us
now.
We can also from that take church
planting models from Scripture as Ed Stetzer does in His book Planting Missional Churches . He describes a biblical model that I would
like to utilize. Team planting was the
model that Paul used several times that He planted Churches (Acts 13:2-3 Paul
and Barnabas and later Paul and Silas).
Setzer shows the route of frequent Biblical values that Emerging
Postmodern Churches have expressed. They
are being unashamedly spiritual, promoting incarnational ministry, engaging in
service, valuing experiential praise, preaching narrative expository messages,
appreciating and participating in ancient patterns, visualizing worship,
connecting with technology, living community, and leading by transparency and
team.[27] These are the Biblical values that the
emerging models exhibit that I would like our current model to emulate and that
I pray that a future youth Church plant would also model. Stetzer gives a great diagram in his book
that is helpful in the theological context to define a perspective that I want
to emphasize.
I really would like to join solid orthodox Ecclesiology,
Christology, and Missiology into a progressive church that has a new set of
tools to that are empowered by the Spirit.
This matrix has been supremely helpful as I think about a theological
model to join all these themes together into one spiritual formation. It should be a great catalyst to awakening in
the youth culture in which we will work and eventually plant.
With these
theological underpinnings creating freedom for a new missional model I
understand what we can and what we are free to do in the world. We are free to accomplish Jesus mission, to
make disciples of all nations. This will
be a freeing and empowering model I believe because I don’t have to over think
anything. I just have to as the Swedish reformed movement mantra asked, “Where
is it written.” In conclusion the
theology has to find the center of Biblical tension. Where can we agree and where can we move
on. As a youth church planting movement
we can agree to have unity in essentials liberty in non-essentials and in all
things charity.
Section 4:
Conclusion:
The
Missional model as explained by Reggie McNeal in his book Missional Renaissance
underscores a definition of what missional should mean. We should turn “from internal to external in
terms of ministry focus, from program development to people development in
terms of core activity and from church-based to kingdom-based in terms of
leadership agenda.”[29]
This will eventually create in us a desire to scatter disciples instead of
gathering congregants. Our model must
reflect the heart of Christ’s incarnation as closely as possible. We will do as Christ did go and be instead of
ask people to come and sit. We as a
Church have come not far enough nor done enough for too long. Let us with fresh passion and commitment, get
our hands dirty as Jesus did, and get were people are for the good of the
kingdom.
Bibliography
1. http://articles.sfgate.com/2006-10-06/news/17316911_1_trafficking-victims-human-trafficking-new-owners
2.
http://www.younglife.org/Capernaum/
3. Senter, Mark. 2001. “The Missional Approach to
Youth Ministry”. In Four Views of Youth Ministry and the
Church; Inclusive Congregational, Preparatory, Missional, Strategic. Grand Rapids, MI: Zondervan Publishing House.
p 79.
4.
http://www.bestplaces.net/county/california/alameda#
5. Assisi, Francis.
1988. Rule of 1221, Chapter XVII, Chicago, IL: Franciscan Herald Press.
6. Ashley, Jennifer.
2004. The Relevant Church a New Vision for Communities of Faith. Lake Mary, FL: Relevant Media Group. p 49-57
7. http://www.skatechurch.net/
8. http://theskatechurch.net/
9. http://www.acts29network.org/
10. http://www.tommysinteractive.com/
11. http://www.freetimes.com/index.php?cat=121304064644348&z_Issue_ID
=11001402073127884&ShowArchiveArticle_ID=11001402073780669
12. Cole, Neil. 2005. The Organic Church: Growing Faith Where Life Happens. San Francisco, CA: Josey-Bass. p 27-28.
13. Dryer, Martin. 2005 Die
Volx Bibel. Neckarsteinach, Germany. Volxbibel-verlag.
14. http://www.dawnministries.org/
15. Van Gelder, Craig.
2007. The Ministry of the
Missional Church Grand Rapids, MI: Baker Books. p 63-67.
16. International Council on Biblical Inerrancy. 1978. The Chicago Statement on Biblical Inerrancy. Chicago, IL.
17. Stetzer, Ed. 2006. Planting Missional Churches.
Nashville TN: Broadman and Holman.
p 135-136.
18. McNeal, Reggie. 2009. Missional Renaissance. San Francisco, CA. Jossey-Bass. Introduction
p xvi
[1] http://articles.sfgate.com/2006-10-06/news/17316911_1_trafficking-victims-human-trafficking-new-owners
[2] http://www.younglife.org/Capernaum/
[3]
(Matthew 28:20 [New American Standard Bible])
[4]
(Mark 16:15 [New American Standard Bible])
[5]
Senter, Mark. 2001. “The Missional Approach to Youth Ministry”. In
Four Views of Youth Ministry and the Church; Inclusive Congregational,
Preparatory, Missional, Strategic.
Grand Rapids, MI: Zondervan Publishing House. p 79.
[6]
Ibid, p 80.
[7]
(John 17:16-19 [New American Standard Bible]).
[8]
(Matthew 28:20 [New American Standard Bible]).
[9]
(Mark 12:29-31 [New American Standard Bible]).
[10] http://www.bestplaces.net/county/california/alameda#
[11]
Assisi, Francis. 1988. Rule of 1221,
Chapter XVII, Chicago, IL: Franciscan Herald Press.
[12]
Senter, Mark. 2001. “The Missional Approach to Youth Ministry”. In
Four Views of Youth Ministry and the Church; Inclusive Congregational,
Preparatory, Missional, Strategic.
Grand Rapids, MI: Zondervan Publishing House. p 200-209
[13]
Ashley, Jennifer. 2004. The
Relevant Church a New Vision for Communities of Faith. Lake Mary, FL: Relevant Media Group. p 49-57
[14] http://www.skatechurch.net/
[15] http://theskatechurch.net/
[16] http://www.acts29network.org/
[17] http://www.tommysinteractive.com/
[18]
http://www.freetimes.com/index.php?cat=121304064644348&z_Issue_ID
=11001402073127884&ShowArchiveArticle_ID=11001402073780669
[19]
Ibid
[20]
(Matthew 18:20 [New American Standard Bible]).
[21]
Cole, Neil. 2005. The Organic Church:
Growing Faith Where Life Happens. San Francisco, CA: Josey-Bass. p 27-28.
[22]
Dryer, Martin. 2005 Die Volx Bibel. Neckarsteinach,
Germany. Volxbibel-verlag.
[23] http://www.dawnministries.org/
[24]
Van Gelder, Craig. 2007. The Ministry of the Missional Church Grand
Rapids, MI: Baker Books. p 63-67.
[25]
(Luke 4:18-21 [New American Standard Bible]).
[26]
International Council on Biblical Inerrancy.
1978. The Chicago Statement on Biblical Inerrancy. Chicago, IL.
[27]
Stetzer, Ed. 2006. Planting Missional
Churches. Nashville TN: Broadman and
Holman. p 135-136.
[28]
Ibid, p 159
[29]
McNeal, Reggie. 2009. Missional
Renaissance. San Francisco, CA.
Jossey-Bass. Introduction
p xvi
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