GLOBAL OUTREACH

Since our chief purpose is to glorify and worship God, the worship of God by all peoples and nations is our mission. It is also the fuel that drives our mission because only God is worthy to receive glory and honor and praise due to all His wondrous works. He accomplishes works for His own sake; for His own glory and no other (Isaiah 48:9-11). 

Having established that everything we do is for the glory and worship of the only One who is worthy because He is our Creator and Redeemer, then we must look to Scripture and prayer to accomplish that end. Through that, we can rightly understand that God is glorified when we lovingly preach the gospel to those on the wide path to eternal death. We must grow deeper into the Word so that we might better understand the height, breadth, and depth of the love of God for all nations and peoples. Through this knowledge, we will be spurred into making them disciples of Christ as we look to God in prayer and persevere in suffering, because God deserves to be forever praised and worshipped by people from every nation! 

Psalm 67 teaches us that God blesses His people for the sake of His praise among all the nations: "May God be gracious to us and bless us and make His face to shine upon us, that your way be known on earth, your saving power among all nations" (67:1-2).

Therefore, we embrace our identity as stewards of God’s grace and channels of His mercy to all our neighbors. The goal of our outreach is never to build a name for ourselves, but rather to proclaim Jesus Christ as Lord (2 Corinthians 4:5).

Predominantly in Scripture, the word “church” is used to refer to a group of believers in a specific city or area (Acts 5:11, 8:1, 13:1, 1 Corinthians 1:2, 4:17; 2 Corinthians 1:1; Galatians 1:2; 1 Thessalonians 1:1; Revelation 1-3). While the Scriptures certainly reference Christ’s church as a universal body (i.e. Matthew 16:18; Ephesians 5:23-25; Colossians 1:18; 1 Timothy 3:15), the one universal church on earth is always manifested in a particular locality - whether in individual homes (Romans 16:4; Colossians 4:15) or larger geographic areas (Acts 9:31; 1 Corinthians 16:19). Still, each individual assembly is the church of Jesus Christ in that place. Each church has its own God-appointed elders (Titus 1:5; Acts 20:28), and “there is no New Testament pattern for elders exercising authority over any other [churches] than their own local churches” (Grudem, Systematic Theology, 926-927). Yet while each local church has its own delegated spiritual authority, the Scriptures also describe occasions when local churches will intentionally partner together for the greater glory of God (Acts 11:27-30, 15:36-41, 16:1-5, 18:22-23, 20:1-38, 21:4-16; Romans 15:25-28; 1 Corinthians 16:1-11; 2 Corinthians 8-9).  

The New Testament pattern clearly prioritizes the local church in the Spirit’s “kingdom advancing” work on this earth.  And this is expected once we remember that the household of the living God is “the pillar and buttress of the truth” (1 Timothy 3:15). It is the local church that is devoted to the public reading and preaching of Scripture (1 Timothy 4:13; 2 Timothy 4:2). Only the local church that has a plurality of spiritually mature elders who possess the delegated authority and responsibility for guarding the truth (c.f. Titus 1:9ff). Only the local church has a defined regenerate membership with the God-given authority to “bind and loose” (Matthew 16:19, 18:17-20). Only the local church has the responsibility to recognize and judge the reality of one’s spiritual profession in baptism and membership (Acts 2:42; 1 Corinthians 5:11-13; 2 Thessalonians 3:14). It is the local church which has responsibility for encouraging the mutual perseverance and endurance of every believer to the end of their life (Hebrews 10:24-25).  

Furthermore, Christ’s body of the local church is the sphere in which the Holy Spirit gives and empowers all spiritual ministry (1 Corinthians 12). Thus, it possesses the God-delegated authority to “lay hands” and publicly recognize and ordain those spiritual leaders whom God’s Spirit has given to His church (Acts 6:6, 13:2-3; 1 Timothy 4:14, 5:22; Titus 1:5). The local church has the responsibility to send global partners to all nations (Romans 10:14-15; Acts 13:3) and is the one who cares for them after they are sent (Phil 4:15-16; 3 John 1-8). Finally, it is the local church which is the storehouse and steward of the believer’s weekly tithes and offerings (1 Corinthians 16:1-2) and is responsible to regularly observe the Lord’s supper together (1 Corinthians 11:20-34). 

Since the local church is the expression of God’s kingdom reign on the earth today. We see in Scripture that the primary way the Holy Spirit works in the world today is through the local church. Therefore, all our global outreach efforts seek to prioritize the local church whenever possible in both the sending and receiving aspects of global outreach.

Many parachurch organizations and agencies have a good and right place in serving churches; however, there is a need for the local church to be careful to not misdirect biblical values through her partnerships. For example, parachurch agencies may often value professional accreditation, academic achievement, pragmatic efficiencies, ecumenical cooperation, and/or corporate processes. While these values are valid for the work the parachurch may accomplish, it shows a careful and needed distinction between the parachurch and the local church. The above values should not govern or serve an authoritative place in the local church.    

NCBC prioritizes our partnership with local churches whenever possible since the local church is the expression of God’s Kingdom on earth today. He has promised to build His church. The Church of Jesus Christ is an everlasting organization, and the dearest creation and possession of God (Acts 20:28; Titus 2:14; 1 Peter 1:1-2; Revelation 1:5).

Parachurch organizations and agencies are wonderful organizations and are vital to our global partners. Their expertise in logistics, networking, and knowledge of bureaucracy and contacts in foreign countries are very helpful and necessary. However, since parachurch organizations and agencies are not the church itself, it’s important to understand the parachurch comes alongside the local church and supports her ministry rather than the other way around. In Greek, Para means to come “alongside.” In turn, the local church is thankful for the parachurch’s help and continues to make congregants aware of their presence so the church can pray for and work effectively with these organizations and agencies.

Finally, there is one more critical reason for the priority of the local church in all global outreach. Since the worship of God is the ultimate aim of all global outreach, healthy, reproducing, nationally led, local churches are normally the intended end. In its purest form, church planting is the reproductive ministry of a local church, empowered by the Spirit, to plant a local church where one presently does not exist. In other words, the ultimate aim of “reaching farther” is not merely to make individual disciples who follow Christ - but rather to collectively see these new disciples serving together according to the New Testament teachings in an established local church. And since it is impossible to reproduce what someone is not, we must not ask parachurch organizations to plant churches. God intends for local churches to plant other churches, and thereby avoid the unfortunate weaknesses that can be transferred from a well-intentioned parachurch who simply has a different identity, authority, and values than God’s church.

For these above reasons, the local church rather than the parachurch, will drive the vision and oversight of each global partner sent and supported by NCBC. We also encourage prospective global partners to consult with the elders of their sending church before pursuing a parachurch agency. As already stated, parachurch agencies have a legitimate and useful role in global outreach (e.g. administrative support, cross-cultural support, and training), but they should not replace the church. All parachurch partnerships should ultimately seek to accomplish the church’s vision (Acts 13:1-3, Rom 10:14-15). For such a partnership to be workable, the parachurch agency must acknowledge the sending church’s spiritual authority over the global partner, as well as agree in doctrine and philosophy of ministry. 

Since the typical end of all church planting endeavors is the establishment of a local church, it is very necessary for us to have a proper biblical definition of what constitutes a church. If we don’t know what a local church is, then we may become tempted to build an organization outside the directives of the Word of God. And biblically, every local church possesses a body of shepherds and teachers to equip the saints for the work of the ministry, for building up the body of Christ…not being tossed to and fro, but rather building itself up in love (Eph 4:11-16). The local church is a group of believers who are led by a God-given plurality of men who are tasked with refuting false doctrine, proclaiming the Word, shepherding the flock, and possessing authority over ordinances and with sending called members from the congregation out to all nations (1Peter 5:1-4, Acts 2:41-42, 1 Corinthians 12:13).  

Therefore, it is important to note that neither informal nor formal gatherings of believers automatically constitute a local church. It is our theological conviction that the local church, and not the parachurch, is the primary way God’s Spirit works in this present age. And a proper definition of the local church has significant implications upon practical authority structures and the local church’s responsibilities in global outreach (Acts 14:19-23).

When multiple churches and organizations work together, clear distinctions of authority must be established for God to be most glorified. We already established that the parachurch missions agency must be submissive to the church in order for God's plan for the local church to be best realized. Therefore, the sending church or the receiving church (if present) will be responsible for the spiritual oversight of the global worker. Furthermore, there are many opportunities for other local churches to partner with a sending church to aid in the support of the global partner. These supporting churches must refrain from exercising any spiritual authority over the global partner but rather encourage, care for, and pray for both the sending church and global partner.

With church planters, because there are no churches receiving them on the field, the sending church is responsible for spiritual oversight and vision for their ministry. For church partners who are sent to serve with a local church on the field, the sending church will delegate their spiritual authority for the global partner to the receiving church. Failure to do so will unnecessarily weaken the receiving church and unintentionally damage the very thing we aim to strengthen. Empowering the receiving church to accomplish the vision of the Holy Spirit given to their elders, rather than undermining it with the sending church's vision, is our goal. 

This careful distinction in authority can be most clearly seen in the following table:

To establish if the global partner is a church planter or church partner, we must evaluate if there is a biblically functioning local church at the ministry site. If there is a receiving church at the ministry site, then the global partner is classified as a church partner that can work to strengthen, encourage, and build it up. NOTE: The distinction between a “church planter” and a “church partner” may not always be obvious by their activity or giftings. Pilots, teachers, pastors, mechanics, and compassion workers would legitimately qualify as either a sent “planter” or “partner.” The difference in their sending category is solely determined by whether there is a biblically functioning church at the ministry site. If there is not yet a local church established on-site, then the global partners (as well as any of their support workers) are classified as church planters--since their ultimate aim is to establish a local church. So, there can be many similarities in these two kinds of sent global partners, but right understanding of where the authority lies is paramount in faithful church planting and partnerships.

Please also note that there are two kinds of relationships the sending church may have with its global outreach partners: sent or supported. Each GO partner can only have one sending church. This is the local church that has spiritual responsibility for publicly affirming them and shepherding them through the sending process.

Supporting churches are a local church that is partnering their finances and prayers with the sending church. Each GO partner may have multiple. Supporting churches have no more spiritual authority for their supported partners than any other individual supporter. The spiritual authority for every GO partner is either in their sending church, or their receiving church, depending on whether or not they are a church planter or a church partner.

The following chart seeks to summarize all of these notes:  

So then, please carefully consider the implications of these careful distinctions on the local church’s sending of her global workers for the glory of God.

By definition, all sent church planters will have a defined “exit strategy.” Although it may be multiple decades into the future, these workers aim to “work themselves out of their jobs” by eventually transferring their work to self-supported, locally led elders. Once God’s Spirit establishes a recognizable plurality of biblical elders serving in leadership over the new church on the field, the church-planting work is completed. Any ongoing relationship between the sending church and receiving field church would now transfer to a “church partnership” relationship. The receiving field church would possess God’s delegated authority for the entire ministry of their body - including any ministry that is delegated to others to be done on their behalf.  

In contrast to church planters, global partners sent to partner with an existing church, may or may not have a defined exit strategy. They may be sent to help a local church continue the work God calls it to do until Christ returns. 

The above chart goes further to define the sending responsibilities of the worker’s home church throughout both kinds of sending.  For church planting, the sending church is fully responsible for all the sending responsibilities of the worker - including to affirm, equip, care, finance, oversee, and communicate on the behalf of the sent worker to all supporters. For church partners, the sending church is primarily responsible to listen and respond to the spiritual leaders of the receiving church, and then effectively transfer all their authority and shepherding responsibilities for the church partner to the receiving church. All continued responsibilities of the sending church towards its church partners should be at the request of, and under the final authority of, the receiving local church.

One further note related to the above table. Note that the involvement of the parachurch missions agency has some distinctions between these two kinds of sending as well. The role of the parachurch agency for church planting is much more involved, as often they may have an onsite field presence that the sending local church does not have. Therefore, their primary role can be summarized as one of communication - meaning they exist to serve the sending church by helping them continue to equip, care for, finance, oversee, and testify of their church planter’s work across cultural and distance barriers.  

For church partners who are received by a local church on the field, the parachurch’s role is one of collaboration - aiding both the sending and receiving churches in communicating their needs to one another, and in assimilating the church partners into the receiving church’s care.

Another important distinction to make is that all church planting is evangelism, but not all evangelism is church planting. Again, both are good and God-glorifying works which are fueled by God’s Spirit. Evangelism is the Spirit-empowered ministry of proclaiming God’s gospel. It is the broader word compared to church planting. Evangelism is the preaching of the good news. It is not geographically bound but rather occurs across a back-yard fence or around the world. Also, it is successful whenever the Gospel is faithfully proclaimed - regardless of how the hearer chooses to respond in the moment. Evangelism is the biblical responsibility of all Christ-followers. Seeking to reproduce a local church where there is not yet a local church is a very specific and narrow kind of evangelism. Global outreach is certainly one kind of evangelism, but it is not preferable to, or better than, all other forms of faithful Gospel proclamation. 

Again, to use an illustration:

These distinctions are very important to keep in mind. If global outreach gets functionally equated with evangelism, then the important work of the local church’s reproduction will get lost.  In Romans 15:20, Paul spoke of preaching the gospel where Christ has not been named already. Church Planting is the taking of the gospel beyond the direct influence of the sending church in order to evangelize the unbelievers who have little or no opportunity to hear the gospel -- by establishing local churches where there are none. How can unbelievers believe in Christ if they have never heard? As Romans 10 says, “How beautiful are the feet of those who bring the good news”.