The Influence of Roland Allen on 21 st Century Church Planting By J. D. Payne It is essentially in its spontaneous growth and propagation that Christianity, or the Church, is revealed in its true character as indigenous in every country. If we want to know whether anything is indigenous anywhere, we must see it free; if we want to know what its character as indigenous is, we must see how it behaves when in a free condition. Only its spontaneous activity shows us whether it is indigenous, or what it is. 1 -- Roland Allen (1868-1947) In the fashion world trends repeat themselves every decade or so. The other evening my family and I were having supper with a couple when this very issue became a topic of discussion. They noted that recently while walking past a clothing store in a local mall, they were surprised at the cost of a pair of jeans that were torn and tattered while obviously being in-style. Hearing their story was a nostalgic moment for me. Though I am in my early thirties, I recall my high school days when proper fashion was deliberately to tear large holes in the legs of our jeans (Okay, so I grew up in the eighties; don t blame me.). Solomon once said that there was nothing new under the sun (Ecclesiastes 1:9). Though this statement is true, we are quick to forget that which has gone before us. Over the past few years, I have been impressed at the growing number of individuals who are speaking more and more about principles and practices of missions derived from the missiology of Roland Allen, yet having little knowledge of his influence on their 1 Roland Allen, The Use of the Term Indigenous, The International Review of Missions 16 (1927): 264.
ministries. This situation is most evident when we begin to speak of church planting movements. Part of the problem is that the majority of Allen s works are long out of print. The greater problem, however, is that many of us are so practically-orientated, after all disciple-making is highly practical, that we are quick to be apathetic to the past in light of finding out what is working in the present to plant churches. Okay, then why write a historical article for such a practically-oriented audience? There are at least two reasons to pursue this endeavor. First, we must understand that our present realities are a continuation of the post-pentecostal workings of the Spirit. Our stories are intimately connected with the stories of our brothers and sisters who have gone before us. We stand on the shoulders of the missiological giants of yesteryear. Our contemporary missionary practices never developed in a vacuum and we do not minister in a vacuum. We are a part of a 2000-year heritage. Second, I write so we will be encouraged and continue in doing good missionary work. It is a great blessing to hear of the rapid spread of the gospel and the multiplication of churches across the globe. So, I write to encourage and exhort us to continue in the desire and facilitation of church planting movements. An understanding of the historical elements of missionary work can stimulate us to good works. The purpose of this article is to show how Allen s missiology has influenced 21 st century church planters to reexamine their theologies, methodologies, and strategies. By far one of the great classic texts in missiological writings is Allen s work The Spontaneous Expansion of the Church and the Causes Which Hinder It. Though it has not been as popular as his famous Missionary Methods: St. Paul s or Ours?, it has been
extremely influential in latter 20 th and early 21 st century missions. Though we do not use Allen s phrase, spontaneous expansion as frequently as he did, we do speak and write often of church planting movements. Allen s Spontaneous Expansion of the Church As an Anglican bishop, Allen spent much of his life living, ministering, and writing in England, China, and Africa. He has been cited as stating that his views would probably not be widely accepted until a decade after his death. 2 During his day, many received his missiology with frustration and irritation. Some saw him as a radical, while others understood him to be a prophet. In the early pages of The Spontaneous Expansion of the Church, he summarized his understanding of this type of church growth: This then is what I mean by spontaneous expansion. I mean the expansion which follows the unexhorted and unorganized activity of individual members of the Church explaining to others the Gospel which they have found for themselves; I mean the expansion which follows the irresistible attraction of the Christian Church for men who see its ordered life, and are drawn to it by desire to discover the secret of a life which they instinctively desire to share; I mean also the expansion of the Church by the addition of new churches. 3 To understand this concept in Allen s mind, it is necessary to briefly understand Allen s doctrine of the church and the Holy Spirit, and how he understood the role of the missionary. Like the threads of a tapestry, Allen s ecclesiology and pneumatology were tightly woven together. It is impossible to separate the two and correctly understand spontaneous expansion. According to John K. Braner, The gift of the Holy Spirit to believers was something which was to govern Allen's entire concept of mission, 2 Hubert J. B. Allen, Roland Allen: Pioneer, Priest, and Prophet (Cincinnati, OH: Forward Movement Publications; Grand Rapids, MI: William B. Eerdmans Publishing Co., 1995), vii. 3 Roland Allen, The Spontaneous Expansion of the Church: And the Causes Which Hinder It, American ed. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1962), 7.
particularly that of the indigenous church. 4 Having observed the problems associated with colonialization, he strongly desired to see Spirit-filled indigenous churches planted from their inception. Referring to the churches planted by the Apostle Paul, he commented: They managed their own internal affairs under the leadership of their own officers, they administered their own sacraments, they controlled their own finance, and they propagated themselves, establishing in neighbouring towns or villages Churches like themselves. They were, in fact, Churches; and if Churches of that character which I have described are not what we mean by native Churches, then I do not know what meaning that term can possibly have. As these Churches multiplied provincial organization grew up, and that was native because the elements out of which it grew were native. 5 Coupled with his understanding of indigenous churches was the second necessarily vital component to Allen s understanding of spontaneous expansion, the role of the missionary. The following diagram shows the various elements in Allen s thought that comprised this understanding: 4 John E. Branner, Roland Allen: Pioneer in a Spirit-Centered Theology of Mission, Missiology 5 (1977): 181. 5 Roland Allen, Essentials of an Indigenous Church, World Dominion 3 (1925): 111.
Catalytic Approach Priority of Evangelism Ministration of the Spirit Figure 1. Allen s Understanding of the Role of the Missionary Allen understood that there were many important things for missionaries in which to involve themselves, however, he understood that the New Testament paradigm was that the priority was to be placed on evangelism, even stating that evangelization is the supreme end of missions. 6 Second, the missionary was also to serve in a catalytic function, never becoming a permanent fixture to the local churches, but rather serving in a more apostolic role. Third, the missionary was to practice the ministration of the Spirit. This was Allen s way of expressing what he believed was practiced by the Apostle Paul, in that the Apostle planted churches and taught the new believers how to rely on the Spirit, apart from the Apostle s direct involvement. Describing this part of the missionary s role, Allen noted, It is not enough that those with whom we have to do should see our activities and recognize that they are inspirited by a good spirit; it is not enough that they should imitate our activities; it is not enough that they should help us in them; there is no 6 Roland Allen, "The Relation Between Medical, Educational and Evangelistic Work in Foreign Missions," Church Missionary Society (March 1920): 58.
satisfaction until they are actuated by the Holy Spirit and express the Holy Spirit in their own activities. 7 The final component of Allen s understanding of the role of the missionary was the necessity of the place of missionary faith. This faith was the missionary s trust in the Holy Spirit to do what the Scriptures clearly state He will do with new followers of Christ. Allen recognized that many missionaries of his day believed that they had to rule over the new churches because they consisted of new believers. According to him, We fear corruption and degeneration; when shall we cease to fear them? The roots of that fear are in us, and when shall we eradicate them, and how? There will always be cause for that fear, if we look at men. If we look at Christ then we may escape; but then why should we not escape now? He does not change. When we talk of a day when we shall be able to trust our converts in non- Christian lands, we are looking at them. So long as we look at them we shall be afraid. 8 The following diagram is a visual representation of Allen s understanding of the necessary components of the spontaneous expansion of the church, or what we commonly know today as church planting movements: 7 Roland Allen, Mission Activities Considered in Relation to the Manifestation of the Spirit (London: World Dominion Press, 1927), 30. 8 Roland Allen, The Place of 'Faith' in Missionary Evangelism, World Dominion 8 (1930): 238.
Spirit Missionary Faith church Spontaneous Expansion Figure 2. Allen s Equation for Spontaneous Expansion. But how has Allen s understanding of the spontaneous expansion of the church affected church planting in the twenty-first century? In essence, Allen s influence has caused us to reexamine at least three areas related to our missionary practices. A Reexamination of the Doctrines of Ecclesiology and Pneumatology.
Allen s influence has caused many of us to reexamine our understanding of the local church. In recent years, there has been a return to the Scriptures in search of a biblical ecclesiology to help us define what is necessary for the church to exist anywhere, at anytime, among any people on the planet. This return to the Scriptures is a good thing. Allen has indirectly challenged us to ask the question, What are the irreducible elements necessary for church to be church? This reexamination process has been good for global missions, but has been painful for many of us in the West. It is a dangerous task to constantly return to the Scriptures, for many times we realize that we have constructed kingdoms for ourselves and must allow the Word of God to demolish our fortresses and cities so that we may be a part of the Kingdom. Here, we have been quick to equate many Western church accoutrements with biblical ecclesiology, thus making many of our cherished traditions equal to revelation. I am amazed at how quick the Protestant Church is to rebuke the Catholic Church over this issue related to their doctrine, yet, when it comes to ecclesiological issues, we are guilty as well. The reexamination has forced us to ask questions such as: How will my cultural traditions impact these new believers? What preferences have I required to be present before a church is considered a New Testament church? In essence, Allen has forced us to deconstruct our cultural understandings of church, and return to the Scriptures for the proper essence and function of the local expression of the Body of Christ. Church is now being understood in terms that are less institutional and programmatic and more simple and organic. Biblical concepts such as community, body, flock, and bride of Christ are being reconsidered in light of global church planting work.
This return to the Scriptures has caused many church planters to see the local church as more relational in its nature, fulfilling the numerous biblical one anothers, and less impersonal. There has also been a reexamination of our doctrine of the Holy Spirit. We have been challenged to return to the Scriptures asking such questions as: What is the role of the Holy Spirit in missions? Did the apostolic teams really make disciples in a particular city, gather them together into congregations, and later return to appoint elders over those congregations, primarily trusting them to the Holy Spirit? Did the Apostle Paul really commend the Ephesian believers to the Lord and His grace (Acts 20:32), having only spent three years with them (Acts 20:31) and realizing that savage wolves would attack (Acts 20:29)? Is the Lord really able to protect His church and present Her blameless before Himself (Jude 24-25)? This reexamination of our understanding of the role of the Holy Spirit has caused us to return to the Scriptures to ask questions related to church leadership. For example, we are now asking: What does leadership look like in local churches? Who can be a leader in a local congregation? What are the necessary requirements for someone to be a leader? Again, for those of us in the West, this has been a difficult task. We are realizing that the biblical requirements for church leaders are not always the American way that at times are born primarily out of an academic and corporate model. A Reexamination of Church Planting Methodology. Through the influence of Allen s missiology, many church planters have started asking serious questions about their church planting methods. The reexamination of many
of our theologies has also resulted in many desiring to build their methods off of New Testament principles, rather than clone models of churches from one context to another context. Despite the fact that there are still many today who want to begin by making the methods used in exceptional church planting work the normal paradigm to be followed, many are beginning with the Scriptures before thinking about church planting methodology. Rather than seeing a certain methodology or model of church being the panacea for all cultures and peoples, today we desire methods that are highly fluid. Like a liquid that takes its shape from the container in which it is placed, our methods and models are starting to emerge from the context. There is a longing for approaches that are easily translated from culture to culture be it an urban or rural environment, among a tribal, band, or highly individualistic secular society. We are rethinking our methods to make certain that they can be easily modeled before the people to whom we are ministering. We imitate that to which we have been exposed. Our knowledge is also derived from that which we observe. In a time when many are speaking of church multiplication movements, we have come to the understanding that before movement can occur, there must be a use of methods that can be readily used by the people that we reach with the gospel. One example of a church planter seeking to use highly reproducible methods is one of my former students, David Merrifield. While working to plant a church among international college students here in the states, he is seeking to model before them a methodology that they in turn can apply to their contexts when they return to their homelands.
A Reexamination of Strategy. Today there is also a reexamination of strategy among church planters. Rather than developing strategies before reaching the field, church planters today are allowing their strategies to grow and develop out of their field experiences and interaction with the people to whom they are called. Strategy is now being seen as something that is to be less rigid and more in flux. Though church planting strategies are important, strategy cannot be developed, or even mandated, apart from time spent in the context. Once I had a student of mine come speak in a church planting class I was teaching. Before leaving, I asked him if he had only one piece of advice to share with the class what would that advice be. Without hesitating, he quickly stated that church planters that hold to their nicely pre-developed strategies too tightly will soon find themselves frustrated. He was correct. The Apostle Paul revealed his sensitivity to the Holy Spirit, thus showing his strategy to be more fluid, rather than a rigid plan. Luke records in Acts 16 that twice the Spirit prevented the church planting team from preaching the gospel. But after Paul s vision in the night Luke noted, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them (Acts 16:10, NASB). The birth of the Philippian church followed this event. Church planters are starting to embrace strategies that are founded upon a philosophy of church multiplication, rather that church addition. Church planters are considering their strategies with the end in mind. Rather than trying to work toward the vision of planting a single church, many are starting with the vision of seeing a
movement, and then working backwards thinking through what it will take to see this rapid spread of the gospel. Conclusion Allen s influence is still felt today across the globe in church planting circles. Though we rarely speak of spontaneous expansion, we do speak of church planting movements, a discernment of the irreducible ecclesiological minimum, methods that are highly translatable, and strategies that are multiplication oriented. As the Lord allows the Kingdom to expand throughout the 21 st century, Allen s missiology will remain with us. Hopefully, we will remain knowledgeable of it. J. D. Payne is a National Missionary with the North American Mission Board and an Assistant Professor of Evangelism and Church Planting at The Southern Baptist Theological Seminary, Louisville, Kentucky. He can be contacted at jpayne@sbts.edu. Copyright 2006, J. D. Payne, All rights reserved