apostole the reemergence of missional leadership by ray … popham.pdfiii apostole, copyright ©ray...

i Apostole, copyright ©Ray Popham

APOSTOLE

The Reemergence of Missional Leadership

by

Ray Popham

ii Apostole, copyright ©Ray Popham

Copyright © Ray Popham 2006

All rights reserved. This publication or accompanying audiovisual

material may not be reproduced or transmitted in its entire form or by any means, electronic or mechanical, including photocopy, recording,

or any information storage and retrieval system, without permission in writing from the copyright holder and publisher.

Permission is granted to copy in part for teaching, training, preaching or otherwise equipping the Body of Christ. All forms may be

reproduced for use in the work of Lay Ministry, but not in bulk for resale. No part of this publication or accompanying audiovisual

material may be reproduced in any form or any means for the purpose of resale, without permission in written form from the copyright holder and publisher.

Unless otherwise indicated, Biblical quotations are from the King James Version

Produced and Printed by LifeVine International Publishing/

Ray Popham Ministries Int’l Aiken, SC

Printed in the United States of America

iii Apostole, copyright ©Ray Popham

Introduction

The church, spiritual in nature, struggles with the application of secular principles of organizational

leadership. Yet the scripture is filled with principles of organizational leadership that are

compatible with secular principle. The primary New Testament leadership gift that is clearly

organizational and strategic in its approach is that of the Apostle. The unique work of the apostle

within the early church directly contributed to the unity of the members, the strength of the

movement and the expansion of the message. When that gift ceased to be recognized and

operational, the strategic mission of the church was directly affected. In addition, the church

became segmented, localized, and anemic. The result was an administratively managed institution

instead of a mobilized, strategic led missional movement. The administrative gifting and internal

interest of local bishops focused on managerial leadership replaced the leadership gifting and

advancement passion of the apostle as the primary missional voice of the church. The subsequent

demise of Biblical organization and leadership within the hierarchy of the church made the office

of pastor the primary office of Christianity and the role of managing the local church as the

primary function of ministry, further plunging the church into the hole of managerial leadership.

The apostolic spirit and missional assignment of the church took a secondary and silent role within

the Kingdom of God. The strategic advancement of that Kingdom has continued to suffer over

2000 years later. The subsequent problem facing the 21st century church is that, while the

understanding and role of apostolic ministry is being restored in the church, the original purpose of

apostolic ministry as missional servant leadership providing strategic, developmental leadership

and visionary oversight in the advancement and enhancement of God’s kingdom, has yet to surface

as the primary message of its restoration. A vast host of servant leaders with the apostolic heart

and gifting, who clearly understand their role, develop organizational skills compatible to their

calling, work together in tandem with one another, and are assisted by apostolic minded believers,

must be restored within every sector and movement of the Body of Christ. Missional leadership

must be restored within the 21st century church, transitioning apostolically gifted leaders

from the managerial to the missional role within leadership, as well as incubating the

emergence of new leaders birthed of missional vision instead of cloning to meet the growing

plethora of managerial demands of the building bound church.

1 Apostole, copyright ©Ray Popham

TABLE OF CONTENTS

Introduction ........................................................................................................ iii Table of Contents ................................................................................................1 Chapter 1: Apostolic Missional Restoration........................................................3 Chapter 2: Apostolic Missional Conception ....................................................10 Chapter 3: Apostolic Missional Corruption ......................................................17 Chapter 4: Apostolic Missional Strategy...........................................................22 Chapter 5: The Missional Church......................................................................33 Chapter 6: The Apostolic Missional Leader.....................................................54 Chapter 7: The Apostolic Missional Role .........................................................74 Chapter 8: The 21st Century Missional Challenge ............................................84 Bibliography.......................................................................................................90


ACKNOWLEDGMENTS

The author wishes to express sincere appreciation to those seasoned apostles in other nations that

have helped me to see and understand a more Biblical approach to the mission of the church as an

apostolic missional movement.


C h a p t e r 1

Apostolic Missional Restoration

Before Christianity was an institution, it was a revolution. One definition of revolution, one to

which I am partial, is “a drastic and far-reaching change in ways of thinking and behaving”

(www.dictionary.com). This describes the intention God had for the organic Christian church. God

intends His church to be an apostolic missional movement, who share a way of thinking and

behaving, drastic to the culture in which they live, far-reaching in their impact, instead of a

managed institution. The church of the 21st century has become an institution rather that a living

movement and Christianity a world religion instead of a revolution. All indicators of the American

church are that we have simply melted into management and holding our own. Our biggest

identified challenge is creating programs that bring people in the “front door”, while managing

systems that “close the back door”. The only problem is that Christ never established the church as

“the door.” The revolution of the Nazarene, who promoted Himself as “the way, the truth, and the

life”, is now the religion of the West, only one of the many religious doors in our culture. The

dusty feet of the Revolutionary have been washed and fitted with polished wing-tips and seated in

the board room of Christianity. His words are dissected in the halls of academia and his principles

debated in the halls of justice. Palm pilots manage the present, palm readings predict the future,

and Palm Springs is a “sanctuary from them both.” People that have never really met Him carry

and wield His name. His leaders eat in to avoid the crowd. His followers eat out to avoid the

hassle of preparing the table. When Christianity won its place on the world calendar, it

http://www.dictionary.com/


relinquished most of its power as a revolution. The movement that had charged and changed

Rome was now settled within the walls of an office in the central part of town. Prosperous, well-

managed, and fair, His church can no longer say, “Silver and gold have I none”, yet neither can we

say, “Take up thy bed and walk.”

When Christianity ceased to be viewed as an apostolic missional movement, and instead formed

itself as an institution, the focus of the church became one of preservation and administration

instead of penetration and duplication. Its methods became questionable, its reputation tarnished,

its leaders consumed, and its effectiveness at changing culture almost obsolete. It became a

structure out of order. By the time the reformation dawned, only the offices of the pastor and

teacher were restored to the church and they became heavily administrative. Even after the

Reformation, newer movements led by men and women of apostolic heart and calling, soon

succumbed to the institution and transformed into denominations with second and subsequent

generational leadership given by gifted administrators. As George Barna writes, “When a group is

preoccupied with the present, that is a sign it has become institutionalized. The driving issues

become territory and survival, rather than purpose and renewal.” (Barna, p199), The results often

became institutions with prideful sectarianism and doctrinal elitism, which depart from much of

their early passion and spiritual teachings, and focused on maintenance of members, management

of programs, and expansion of buildings. Over a course of time, they experience declining

membership and lose many of their passionate and gifted leaders to new movements fresh with

apostolic missional fervor.


When the church loses its sense of being “sent,” then it also loses its sense of purpose and destiny

in the earth. The apostolic mission of the church is the vital core of the church. All the other

ministry gifts and roles of the church are birthed from it. People do not need pastoring until they

are won to the Lord and gathered into a flock. Only believers can be taught, understand, and apply

the truths of scripture, so the teacher is birthed as a result of apostolic mission. The prophets were

tandem gifts of the apostolic. Even the evangelist, in its original form, was the result of the

apostolic. The first century evangelists were the assistants to the apostles, sent to deliver letters

and messages on behalf of the apostle. They were bearers of the apostolic message. (II Timothy

4:5) The church is the result of apostolic work. Thus, when the church ceases to be apostolic in its

mission, focus, and understanding, it ceases to understand its purpose and destiny in the earth.

When the office of Apostle goes unrecognized, the apostolic advancement of the church ceases.

Without the anointed visionary and organizational leadership of the apostolic leader, the church

becomes administrative, managerial, and pastoral in nature. Without the apostles, there are no

apostolic people, vision, or movement. Cessationist theology teaches, without Biblical premise

that the apostolic age, apostolic office, and associated spiritual gifts ceased with the death of the

original apostles and close of the canon of scriptures. Much has already been written on this

subject within the church world, so I will not take the time to outline how this came to be. Suffice

it to say at this point, that this is a leftover doctrine from the medieval period.

I believe there is strong Biblical theology that supports God’s intention for apostles and the

apostolic to continue. Primary to this theory is the fact that Ephesians 4 lists the apostle as

prominent in the ministry offices God gives as a gift to His church. They serve to equip the saints


“until we all come into unity and maturity.” Since the church is neither in unity nor near maturity.

This in itself is a foundational argument to the perpetuation of the apostolic gift. Given the fact

that nowhere in scripture are we ever told that the office or work of the apostle would cease and the

fact that Ephesians 4 lists them as a perpetual gift, one can also easily conclude that Christ will

continue to use the gift and office until His return. The use of apostles was and is a part of the

eternal strategic plan of God for His church (Luke 11:49). There is also the fact that there are other

apostles named within scripture besides the original twelve, the names of whom we will share in

the next chapter (I Corinthians 15:5-7). There is also the fact that another apostole, Mathias, was

chosen by the apostles, not by Christ personally, to replace the seat of Judas Iscariot (Acts 1:20)

Then there is the fact that the church is warned in scripture about “false apostles” in II Corinthians

11:13 and Revelation 2:2. If there were to only be 12 apostles, and the church knew that already,

there would be no need of warning against trying apostles to see if they were true. (Revelations

2:2) The apostolic nature of the great commission (Matt 28, Acts 1:8) provide us with an

overwhelming argument for the existence of present day apostles and apostolic ministries in the

kingdom of God. Even cessationist adherents refer to many of the disciples of the apostles as

“apostolic fathers” and a study of early Christian history reveals the continued influence of

apostolic leadership with the church into the 2nd century. My travels around the world have

enabled me to see ongoing apostolic work of apostles and the movements they lead. They are

experiencing phenomenal results and influence for the kingdom by simply practicing a Biblical

form of Pauline ministry. I suppose they have not received the word yet that the apostle and

apostolic missional ministry and leadership, along with the gifts, have ceased. As one can see,

cessationist theology did not truly cease the office of Apostle; it simply crippled the apostolic ethos

and focus of the church by its doctrinal limitations.


In every movement and denomination there are those with an apostolic heart and calling whom

have struggled to fit into the ministry boxes placed within modern day religion advancement.

Many of these have left the ministry and given their gifts and abilities to the marketplace, simply

because the church had no room for them and the mundaneness of management, with little lasting

purpose, frustrated them. They are often misunderstood because of their views and apostolic

passion. Pastors and denominational leaders do not know what to do with them. Other leaders are

intimidated by them. They have been misunderstood and often mislabeled. They have an

apostolic ethos within a movement that has lost its true ethos and can’t clearly define the fracture.

They are apostolic missional leaders who desire to pioneer new roads and penetrate new places.

They are apostolic people who are not content simply setting in another Bible study and being

“building bond”. They are an apostolic revolution just waiting to burst forth, alive with the

apostolic ethos set in motion in the hills of Galilee.

. The 21st Century church needs apostolic servant leadership that leads a revolution, strategically

empowering the Body of Christ to be a “sent” apostolic community focused on the continued and

strategic advancement and enhancement of God’s kingdom. Even with the present day “restoration

of the apostolic”, much of the focus is on who “covers” whom, managing an organization, and

building a network of churches and leaders. While bringing many great truths to the table of

restoration, it continues to leave the church impotent in most ways, by failing to address and

awaken the church with the apostolic ethos. We need to restore the apostolic ethos within the

community of Christ. The ethos s what will change the church, not just simply trying to restore the

title and office of apostles. When the ethos is in motion, the apostles will naturally emerge and the


community will know who they are. We need apostolic people not apostolic placards. The ethos

will empower and revive the church. Church growth Expert Aubrey Malphurs research reveals that

“four out of five churches in the Unites States is either plateau or is declining” (Malphurs, p32.) I

believe further research would show that the great majority of these congregations have not been

actively involved in the missional apostolic expansion of God’s kingdom. Apostolic leadership

must mobilize and lead the church in living out their missional purpose within the context of the

culture in which they have been placed and the sphere of influence for which they have been

entrusted. In addition they must work together to raise up new missional leaders and actively take

their place in penetrating unreached and spiritually neglected areas with the Good News message.

The church must once again become a movement of “sent ones” instead of being “building bound

sit ones.”

The 21st Century will find a host of denominations and movements struggling with the recognition

of present day apostles, apostolic people, and apostolic groups. As with other restoration truths

being unfolded in God’s restoration process (Acts 3:20,21), these denominations and movements

will eventually embrace the restoration of these gifts and associated doctrine as God brings His

people into unity and maturity. We will move passed the simply seeing this hour as “times of

refreshing”, meeting for revivals and outpourings, to “times of restoration”, with compelling

apostolic unity and strategy. (Acts 3:20, 21) As we move together to such, we will become

increasingly focused on the development of apostolic centers that equip believers for ministry

within their spheres of influence and facilitate world evangelization and church planting through

global networking. The apostolic spirit that was released on the day of Pentecost and intended to

rest upon every subsequent generation, will once again be fully alive within the Body of Christ.


David Cannistraci says, “The result of the Spirit of God being poured out was an activation of a

true apostolic ministry, which tells us that the Spirit who generated these results must Himself be

apostolic.” (Cannistraci, 24) Similar to the “quietness” of spiritual gifts that existed prior to the

Pentecostal outpouring at the dawn of the 20th Century, which has now affected even mainline

denominations; the apostolic passion of the Holy Spirit will be awakened within the church. The

empowerment of the Holy Spirit will no longer be seen as primarily for within the walls of the

church, but for the church to “be witnesses” in all of the earth. Apostles, apostolic churches, and

apostolic movements within all sectors of the church will change the norm of the church from “sit

ye” to “Go Ye.” The restoration of and embracing of the apostolic office and its gifting of

organizational, visionary, strategic missional leadership is vital to the restorative work of Christ in

His church.


C h a p t e r 2

The Apostolic Missional Conception

God intended His church to be five dimensional; educational, pastoral, evangelistic, prophetic, and

apostolic. Each dimension is vital to the true and mature existence of the church. Each dimension

is vital to the church's representation of Christ in the earth. Each dimension is vital to the unity and

maturity of His people, the Body. As a physical body must have the five dimensions of life offered

by the respiratory, circulatory, integumentary, digestive, and nervous systems in order to function

and exist in wholeness, so the church must have the five dimensions of Christ in its order and life.

To be five dimensional, the church must recognize and have the active existence and teamship

ministry of the apostle, prophet, evangelist, pastor, and teacher. Recent traditions have embraced

only two or three of these offices and thus the church has functioned in two or three dimensions of

life and health. A large sector of evangelical churches, along with the vast majority of those

adhering to Roman Catholicism, openly denies the existence of apostles and prophets in the

modern day church. Even the office and function of the evangelist was not embraced until the

work of Charles Finney. While the church has always had five dimensions in operation, whether

recognized or not, the ignorance of and at times denial of the five dimensions has stunted both the

growth and the maturity of the church. As the Lord restores His church to His planned form, it will

once again be five dimensional, taking on the full mantle of Christ, functioning as a mature,

effective, unified body.


The first order of business under the New Covenant was the initiation and release of the apostolic

missional dimension of the church. Christ trained and empowered His first followers to be

missional. After a long night of prayer, Christ chooses twelve from among this missional band of

followers and makes them the leaders of the apostole, calling them “apostles”. They would be the

leaders and equippers of this apostolic band and catalysts for the apostolic dimension. This

apostolic conception was not entirely new to the time of Christ, but part of the master plan of

God’s restorative and redemptive work. In His wisdom He would send “apostles and prophets to

them.” (Luke 11:49)

There are over 81 occurrences of the Greek noun apostolos in 80 verses of the New Testament. In

its simplest form it means “one sent with orders as representative of another.” It is derived from

the root verb apostello used 140 times in 130 verses. It is in the aorist tense which means it is

characterized by action without regard to being past, present or future. It is a term of the onset of

action without regard to the past, present or future, having both meaning as a literary record of the

past action as well as an active word of the present. Further study of this compound word reveals

the true essence of the concept and paradigm of the apostolic mission and office. Apo is a Greek

root word of motion and means “away from.” Stello is the root word meaning “to set in order, to

arrange in order, prepare, equip or to bring together.” It is derived from the Greek base histemi

meaning “to cause or make to stand, to set, make firm, fix, establish as steadfast.” Its concept is

that of the setting of a foundation of a building or to keep a family or kingdom intact. Other

apostolic terms include apostalate, meaning “the office and duties or commission” of the

apostolos, and strateia, meaning “to execute the apostolic service and its associated duties of

warfare.”


This term, apostolos, has both a spiritual and secular basis, used among both the Jews and among

the Greeks. In the Greek version of the Old Testament, the term occurs once in II Kings, chapter

14, verse 6. Written as jwlv, and in Aramaic as seliah, it is a legal Jewish term which the Jews

defined as “those who were dispatched from the mother city by the rulers of the race on any

foreign mission,” according to Dr. Lightfoot (Lightfoot, p 93). The Jews used these Hebrew terms

closely related to apostolos to denote the sending of an authorized agent as an official delegate of a

group or official body of the Jews. Rabbinical literature described this person as “the one sent by a

man is as the man himself.” No doubt Christ was relating this concept in Matthew chapter 10 when

He tells His apostolic agents that, “He that receiveth you receiveth me.” The authority of the

commission contains the authority and benefit for everything which the name covers. And, he that

receives (Greek “takes with the hand”) the authority embodied within the agent receives the fruit

that naturally results from the authority.

The word apostle is a Latin term borrowed by the Greeks. In older Greek literature, the term was a

special maritime or military term. Further historical study shows that it was used by the Romans

and then the Greeks, to designate special envoys, units, or fleets that were sent on military

expeditions. Prior to the 5th Century BC, it generally was used to define the individual person, but

later was used for a “fleet” and sometimes the “admiral”. Collectively these groups were called

apostolos. Kittels Theological Dictionary states, “If a fleet of ships was sent by Rome to establish

a new colony elsewhere, all these were called apostolos- i.e. the fleet, the admiral and the

newfound colony.” These fleets acted upon the authority and instruction of the kingdom in

conquering lands and territories, establishing citizenship, teaching laws and customs, and


governing regions. While some interpret the Greek word to mean simply “a messenger”, within

Greek culture religious messengers were called by other names and not the term apostolos. This

term has with it a more specific and missional meaning than simply that of a messenger.

Therefore, drawing from Greek construction, and both Jewish and Greek origins of word usage, we

would define an apostle (the office) as one sent out (set in motion) as a specially commissioned

representative to set and arrange in order, equip, and prepare things and people (mission) to be

firm, established, steadfast, and intact (purpose), setting others in motion to do the same. It was a

missional assignment that contained within it a missional purpose. It is an office and assignment of

perpetuation action and mission. It is a role and mission of strategic leadership, verses

administration, where the delegate sets strategy, governs implementation, and oversees the

missional purpose. The apostolic stages, shapes, and structures the church as a missional Kingdom

community for its perpetual missional purpose.

Using the backdrop of these familiar terms and understanding of the times, Christ applied and

expanded this strategy and paradigm as the foundational approach to the establishment of His

Father’s kingdom in the earth. One of His first orders of business under the New Covenant was to

establish His mission as apostolic, Himself being one “sent from the Father.” The strategic plan

that God would use, and Christ would lead, to establish and advance His kingdom in the earth

would be the apostolic. As the Chief Apostle, He organized the establishment of the kingdom upon

the foundation of apostles and the strategy as an apostolic mission to expand His Father’s

kingdom. He commissioned sent ones to lead His followers in penetrating new areas, establishing

kingdom order, establishing kingdom citizens, and teaching them the laws and customs of the


kingdom. He would have a people, of an apostolic missional ethos, that He would send as an

apostolic mission, led and empowered by the apostolic ministry gift, to extend His Kingdom into

every area of the earth and every heart on the earth. In John chapter 17, while in communion with

the Father, He says that He has sent His apostles just as He himself was sent into the earth. The

term sent here is apostello. Christ was a “sent one” and in turn is a “sending one.” In like manner

and order as He Himself was sent, so sends He them. He uses here a Greek preposition for “as”

denoting motion from the higher to the lower. It carries the understanding that the sending is

within the same order of His sending, in response to and fulfillment of the missional desire of the

Father, and not a new and separate sending or mission. In like manner, He promised to His

apostles that another one would be “sent” within the same order, namely the Holy Spirit, who

would work along side them and empower them in the mission. Thus, the apostolic mission is one

of continuous order and sending, initiated in the sending of the Christ and culminating with the

unity and maturity of the church and close of the dispensation of grace.

Contained within the John 17 prayer is the fact that “I have sent them into the world.” The Greek

word for ‘world’ is kosmos meaning “the order or arrangement”, literally “the cared for place.” It

is derived from a root word which means “to tend, to take care of.” The word for ‘have’ means

“that which has already taken place.” “Into” is a preposition that follows a verb of action

signifying an emphatic action that is in the past. It would seem that these apostles were simply

being released in apostolic authority within the order and assigned purpose for which they had

already been created and placed. By and through Christ all things had already been created and

placed for the redemptive purpose of God in the earth, “the cared for place” of Genesis 1-3. Now

the church was simply being released for the fulfillment of that purpose. They would receive the


power and authority needed to see that purpose fulfilled and God’s original arrangement come into

place. We already exist with a purpose. The apostolic mission was and is a foundational part of the

eternal strategy of God in the perpetual redemptive and restorative work of God, to include the

sending of Christ, the Holy Spirit, apostles and prophets (Luke 11:49), and his church as an

apostolic people. The apostolic missional purpose of the church is thus to be an active redemptive

agent in the proclamation and establishment of God’s kingdom arrangement in both word and

deed, and is an eternal and ongoing part of God’s redemptive restorative plan. The missional

community (church) works to arrange their lives, i.e. marriage, finances, personal relationships,

etc. within the Kingdom arrangement and order according to the principles of the Kingdom, and

this manifests the Kingdom of God within the world. By its very nature, this arrangement of lives

in Kingdom order is a profound contrast to the systems of this world, and thus brings glory to God

and attracts the attention of those operating outside of kingdom order. By such missional living,

we become light and salt to the earth, drawing to the community and journey those whose heart

hungers for such redemption, wholeness, and peace that come from that order. Is not this our true

vocation and calling?

We must clearly understand and discern that we are an active and modern part of an eternal

redemptive and restorative plan of God. We are part of a perpetual order of sent ones, of an

apostolic ethos, being released into the earth after the order of Jesus Christ. In partnership with

the Holy Spirit and the entire order of “sent ones”, we are the missional agents of God in this

hour. As He was sent, so He sends us. The only hope for the continued advancement of the

Kingdom into every part of society and every region of the world is the foundational revelation,


understanding, and implementation of apostolic missional leadership and the church as a

missional community in the earth. The church must rediscover its apostolic ethos. The

American Heritage Dictionary defines ethos as, “The disposition, character, or fundamental

values particular to a specific person, people, culture or movement.” The church is an apostolic

movement whose distinct characteristic is the Christ-like missional life. We must rediscover and

reawaken our ethos, displacing the ethos of the culture in which we live for the higher ethos of

the Christ-like life and the apostolic mission. In the words of Erwin McManus, “We cannot

afford to fill our churches with members who have biblical beliefs and worldly concerns. When

we awaken the apostolic ethos, the heart of God begins to pulsate throughout the church of Jesus

Christ. The Christian faith is to be a moving experience!”


C h a p t e r 3

Apostolic Missional Corruption

In the Bible, there are 25 named or noted apostles. Christ is called the “Chief Apostle.” The First

Apostles, or what we might call the original apostles, were the twelve men chosen by Christ to be

with him and go for him, whom “He himself would appoint.” They were disciples whom, after a

night of prayer, Christ chose to lead his apostolic mission. They are Peter, James, John, Andrew,

Philip, Bartholomew (Nathaniel), Thomas, Mathew (Levi), James (son of Alphaeus), Thaddaeus

(Lebbaeus or Judas of James), Simon, and Judas Iscariot. Judas Iscariot was later replaced by

Mathias. These original twelve are a unique group that required special qualifications and enjoyed

special powers and placement. They enjoy a special and unmatched place within the Kingdom of

God.

In I Corinthians 15:5-7, Paul refers to “other apostles.” These would probably include the others

referred to in scripture as apostolos. Those named or noted in the scripture as apostles, but not one

of the original twelve, include: Paul (I Corinthians 15:8), Barnabus (Acts 14:4, 14, I Corinthians

9:1-6), Silas and Timothy (Acts 15:22, I Thessalonians 1:1, 2:6), Titus (2 Corinthians 8:23), James

(Jesus brother, Galatians 1:19, I Corinthians 15:7), Apollos (I Corinthians 4:6-9), Andronicus and

Junia (Romans 16:7), Tychicus (2 Timothy 4:12), Epaphroditus (Philemon 2:25,26), Erastus (Acts

19:22), and two unnamed (2 Corinthians 8:23). Certainly if there were not to be other apostles

beside the original twelve, these would not have been named. Additionally, there would be no


need for Paul to address the subject of and criteria for true verses false apostles in 2 Corinthians

11:13. Similarly, there would be no reference to true and false apostles in Revelations 2:2. The

idea of false apostles would be crazy and the argument mute if everyone already knew that there

would only be 12 apostles.

The early church fathers were often referred to in historical writings as “apostles” of certain

regions. And John Calvin has even been noted with stating that from “time to time God still used

apostles” in modern times. Many foreign nations still use Biblical styles of apostolic ministry and

even the term “apostle” in church structure, development and expansion.

At the dawn of the 2nd Century, the apostolic order and mission of the church began to greatly

decline. The office of Apostle was no longer being recognized as the second generation apostolic

fathers began to die. Bishops, originally the shepherds and lead elders of local congregations,

began to take on increasing roles of authority and power. Their role became increasingly more

administrative than apostolic in nature. By the 3rd century, the apostolic mission of the church had

transformed into an institutional stagnation. The church was enjoying new found freedom under

the rule of Emperor Constantine and this freedom brought with it a price. A study of church history

teaches us that the church became more heavily influenced and controlled by the government of

the day. The ministry gifts became a threat to the secular government as the church became more

controlled and influenced by the government. Within the church, those who had special favor and

alliance with the government began to exalt themselves into high positions for which they did not

qualify and create titles and offices that were not scriptural. While the church enjoyed a greater

prominence, they paid a heavy price. The order of God’s church and its apostolic mission and


foundation were in jeopardy. An elite group began to control the church and abolished the offices

of the ministry gifts (Ephesians 4) replacing them with adulterated offices of “bishop”, “cardinal”,

“priest” and later a “pope”. These offices most often gained their power not from Christ and

calling, but from emperor and the empire. Conversion was no longer a strategic apostolic mission;

it was now a military campaign where people converted at the threat of death. The crown and the

church had developed an alliance, ensuring the longevity of both, and the church became an

institution to be maintained and managed by administrators and controlled by perverted offices of

power. Servant leadership soon disappeared and leaders within the church sought for scepters and

crowns. The main tasks of leadership became management, sacramental duties, sacerdotal

functions, and protection of scripture from interpretation of the common man. Enlightenment gave

birth to seminaries where professionals could be trained in the expositional presentation of

arguments and truths. The experience of the scripture in parable form and in relation to the life of

common man became obsolete. Christianity became the management of religious calendars. The

church plunged into a never ending quest of technical practices, programs, and professionals.

Growth and management took the place of leadership and mission. The vision of the church

became synonymous with buildings, budgets, and bigness. The apostolic missional purpose

became a “program” of the church, often taking a backseat to programs of growth, occasionally

visited as an “outreach project.” We would occasionally send a “missionary” in our place. All the

while we had successfully separated ourselves from society and became the enemy of culture,

losing our prophetic voice and influence in the process. We would not use the light to penetrate the

darkness, we would build a bigger, brighter, better managed place and surely they would come.

Our “seating capacity” had overcome our “sending capacity” as the measure of success and

accomplishment.


A study in church history can clearly show us the evolutionary decline of the church. I have put

together the following timeline, drawing from church history studies and Dick Iverson’s book,

Present Day Truth, to help us better understanding of the decline of the church in the first five

hundred years of its existence.

30-100AD- Great Apostolic advancement of the kingdom.

100-300 AD- Apostolic recognition ceased within the church. Office of the apostle is

adulterated and becomes merged with “bishop” focused on administration and

management.

130-140 AD- Parallel ministry of and need for prophet vanished. Lack of need of

penetration, brought lack of need of power and less dependence on Holy Spirit. Laying

on of hands becomes ritual and prophetic utterances become scarce.

150 AD- With lack of dependence on Holy Spirit and little need for power, gifts of the

Spirit ceased in open operation.

160 AD- Since there was no longer a need for a spirit controlled life, this brought death

to the ministry gifts and the plurality of eldership within the church. Monarchial bishops

became the norm.

180AD- men no longer looked to Spirit for direction, so forced to depend on men. Local

church autonomy and authority lost as system depended on “Mother Church”

200 AD- Spirit has little control over individual lives, so little experience of truth in the

life of the believer. Born again truth dies and baptism is perverted. There is a declined


need for the evangelistic gift that stirs the heart toward the born again experience. The

evangelist no longer has messages of the apostles to deliver.

210 AD- The priesthood of believers is little understood or acknowledged. Body

ministry disappears. Hierarchical priesthood develops and office of the pastor is

adulterated.

225 AD- Direct teaching and revelation of the Holy Spirit is no longer recognized and

creeds arise as primary tool to enforce and maintain unity in belief. Creeds become

criteria for “church membership”.

240 AD- Much worldliness creeps into the church. No active recognition of Holy Spirit

leads to little holiness. First monasteries arise in demand for the “deeper life.” Works

evolve as the way to the deeper life. “Pastors” disappear from office, “Priests” arise.

313 AD- Constantine brings church under the direction of the state. Men without

experience and insight direct and mold the church. Idol worship is transposed into the

church in the form of saint worship.

350 AD- Christianity becomes the church of the state and people become “Christians”

versus being killed by the sword. Doctrines of salvation, justification by faith, and new

birth are lost and hidden. Kingdom of the State is emphasized over the Kingdom of God.

380 AD- Rome becomes the final authority in Christian matters under Theodious.

392 AD- Church becomes the persecutor with penalty of death for heretics and non-

Christians.

400 AD- Baptism becomes unnecessary and unimportant.

484 AD- Priesthood is ordered by the emperor. Poorest and least educated often chosen

because of the priesthood exemption from taxation and loss of revenue by the state. State


completely controls the voice of the church through “bishops”. Tradition takes over

truth. Monastic movement begins evolution leading to the reformation.


C h a p t e r 4

Apostolic Missional Strategy

Lest we confuse the primary mission of the church as pastoral or even evangelistic in nature, it will

do us good to revisit the birth of the church. A clear study of Christ’s mission in the earth and

direction to His church clearly show us that the primary mission of the church is apostolic, and

from this all other dimensions of the church and ministry are derived and needed. The pastoral,

evangelistic, and teaching dimensions of the church are in direct response to and the result of the

apostolic missional dimension and mandate of the church.

Apostolic missional leadership in the Kingdom of God was birthed based on the wisdom of God in

the sending of apostles and prophets as part of His redemptive, restorative plan for this earth. (Luke

11:49) Christ came in the fullness of time to enact this plan under its New Covenant dimension.

His primary focus in the earth at that time was the release of an apostolic minded group of

followers, led by apostolic missional leadership, who had and understood a clear mission that could

be implemented under the liberty, anointing, freedom, and power afforded them through His death,

burial, and resurrection. The ecclesia, “called out assembly”, the people of the kingdom of God,

having been in gestation from the beginning of time and now approaching the time of their

manifested birth, would be the mission bearers. Equipped with the power of the Holy Spirit to be

His witnesses, they would be birthed as a missional movement to carry the Good News message of

new life and liberty, along with the power and authority to set the captives free and live out the


Kingdom of God in the earth. Or in other words, they learn how to do things God’s way. They

would strategically advance to the ends of the earth, penetrating territories controlled by darkness

that held captive the embryos of salvation and set those embryos free, liberating them from

domination of darkness that they may be birthed into the kingdom of light, as children of God and

heirs of the Kingdom of God. They would teach these new heirs the principles and the customs of

the Kingdom, making them fully committed followers of the King and viable members of the royal

Kingdom family. These new Kingdom citizens would become a missional family who lived out

the Kingdom principles resulting in the manifestation of Kingdom power, blessings, and benefits in

their life. This manifestation would be a stark contrast to the natural world in which they lived and

would grab the attention of many and the persecution of others. They would become part of the

apostolic community, taking on the responsibility to steward their lives, gifts, and resources in

penetrating unreached regions, bringing the Good News messages of the Kingdom, and liberating

Kingdom citizens yet in spiritual, physical, and emotional captivity. They would live out the

Kingdom life and continue the missional work, generation after generation, until the Kingdom of

God was manifested in all of its fullness in the earth and the plan of God complete in all

dimensions. This would be their mission; their Great Commission as a people. The apostolic

mission of the church is the Great Commission (the apostolic charter) and the apostolic lifestyle the

Great Commandment of loving God with all our being and our neighbor as our self.

The first element of the apostolic charter is found in John 20:21. Christ says to his followers, “I

send you.” We are apostolic sent ones. Just as He and the Holy Spirit, their companion and

empowerment, were sent ones, now His followers become apostolic sent ones. We are not

“gathered ones”; we are “sent ones”. As the church, we are called out of this earth, the “ecclesia”


called out ones, who are in turn sent ones. Rescued from the nature and system of this present

world, we are in turn sent back into this earth, for a designated period of time, as the light and

leaven of this world. We are sojourners through a world that we are “in” but no longer “of”. We

have within us the Kingdom (a realm of rule and authority) of God working in our lives, making us

a Kingdom within a kingdom. The Holy Spirit is working in us molding us into the image of

Christ, working in us both to know and to be able to do what pleases our Father and manifest the

Kingdom in our lives.

The next element of the apostolic charter is found in Mark 16:15. Christ commissions His sent

ones to “Go into all of the world and preach to every creature.” This is what the sent ones are to

do. The apostolic commission is one of perpetual going until the work is accomplished. It is a

perpetual call not an isolated command. It is to penetrate and to pierce. The Apostle Paul

understood this clearly. Once he received the apostolic call at Antioch, his life and ministry was

set in perpetual motion. Scripture reveals that he received continuous direction of God on his

apostolic journey, never again praying for or being told he had to go. Matter of fact, we see the

Holy Spirit having to forbid him to go to certain places, but we never see the Holy Spirit having to

again prompt him to go. We have a host of leaders, believers, and churches who spend years

praying for the calling to go. Many, while well organized and learned, never involve themselves in

the missional mandate of the church. Some even use the excuse, “the Lord has not called me to

that.” God has already settled that calling for His church; He told us to “Go.” When I was a youth,

my mother, Mary Popham, used to ask me, “Son, what part of ‘no’ don’t you understand?” My

question to the church is, “What part of ‘Go’ do you not understand?” We received the call to go

over two thousand years ago. Had Christ changed His mind or His mission, he certainly would


have let us know. The mandate stands as it is; “Go!” We must only find our spot in the field,

asking where to go and how long to stay. While most of the church world and its leadership would

agree that this was a commission not only for that generation but for each generation to follow,

these same believers and leaders would argue against the present day work of the apostolic and

would relegate the missional dimension of the church to a “program” of the church. Many would

equate their “evangelistic” or “outreach” programs to the missional dimension of the church. The

vast majority of evangelical churches now use the concept of a missions program, funded

subordinately to buildings and other programs, as the missional dimension of the church. The role

of apostles has been assigned to “missionaries”. Yet a large majority of the modern day

missionaries would better be defined as people doing religious or social work in a cross cultural

context.

Apostolic minded people are often displaced in our churches, since they have difficulty fitting into

organized and traditional religion. They are often misunderstood and ostracized because the

church doesn’t embrace or understand their apostolic heart and thus struggles to relate to them.

These people find difficulty existing in a church that continues the weekly routine of self centered

worship that includes a worship service, Sunday school, and the plethora of Bible studies and

“Christian activities.” Those of apostolic missional leadership gifting are frustrated by the primary

devotion of time, energy, and finances to managing and maintaining buildings and programs. They

struggle to serve in ministries where there is no real life changing mission or vision, or a vision that

is unclear and ambiguous. They long to be part of that which is pioneering, penetrating, and

transforming lives and culture. They dream of leading or begin part of a leadership team working

on a strategic, well rounded vision that is missional in purpose and reproducing in nature. Rather


than being “sent”, they are often forced to separate themselves. Their passion is mistaken as

rebellion, much like the “sons of thunder” whom Christ called as disciples. What others viewed as

rebellion, Christ saw as passion. While passion is often mistaken for rebellion they are different.

Rebellion is to rise up against authority. Passion is to rise up against the ordinary.

The next element of the apostolic charter is found in Mathew 28. Here Christ tells His followers,

“Go and make disciples of all nations, baptizing them… Teach these new disciples to obey all of

the commands I have given you.” According to the Strong’s Dictionary and Thayer’s Lexicon, the

word “Go” is a verb of action in the Greek that means “as you go; while on the journey.” Its root

word means to “attempt”. This again reinforces the perpetual mandate of the assignment. As they

went, they were to preach and teach. Not only to herald the proclamation, but to demonstrate the

living power contained within the message itself. It is not only the good news of salvation, most

often what we call the “gospel”, but it is the message of the Kingdom which include the message

of salvation as well as all of the principles and teachings of Kingdom living and order. The gospel

of the Kingdom, by design, has the ability to perform or manifest that of which it speaks. It is not

only a message of faith, but the actual encounter with the message produces faith in the hearer

when received in a fertile heart. (Romans 10:17). It not only is a message of freedom as a

Kingdom truth, but an encounter with the truth, “you shall know the truth and it shall set you free.”

It is not only a message of healing; there is power within it to heal. Paul taught the Corinthians (I

Corinthians 2) that the messenger does not come in the power of mere words, but to demonstrate

the Gospel in action. It is not only a message to be taught (didasko), it is a message to be

demonstrated and manifested (kerygma). This preaching was to be attempted among all “ethnos”,

meaning people or ethnic groups. The American Heritage Dictionary defines ethnos as “a people


who share a distinctive culture.” There may be many ethnos within a race, region, or nation. While

there may only be 191 geopolitical nations recognized by the United Nations, the World Christian

Database has identified over 13,000 different ethnic people groups and the Joshua Project identifies

16,012 people groups. Many of these people groups still have not received a clear presentation of

the Gospel message in a way they could clearly understand and decide to make a decision to accept

or reject the message. The Joshua Project identifies 6,763 people groups, representing 2.5 billion

people, who remain unreached. This fact serves as another proof that the apostolic missional work

of the church is valid and needed still within the 21st Century.

This element of the apostolic charter also directs us to “make disciples” of those that respond to the

message. The idea taught here is that we are literally to make pupils that can be taught. We are not

to “find” some, but rather to “make” some. To disciple means to “direct someone’s mind toward.”

When we make a disciple, we are working to direct that mind to be a mind focused on and

established in Christ’s Kingdom principles. Apostolic teaching, as in New Testament times, has a

way of drawing people. It is both revelational and inspirational. The church of the 21st century

would greatly benefit from the influence of apostolic missional leadership whose affect and style

literally make pupils hungry for more. Their style makes the complex simple and theology life

giving. Apostolic missional teaching deals with mind-sets, traditions, opinions, and philosophies

that hinder people. As Paul explains in 2 Corinthians 10, their apostolic teaching is a literal warfare

against these things that would keep people from understanding, accepting, or obeying the truth of

God. Their approach and style literally attacks the spiritual fortresses in the minds of the hearer,

using truth to displace them instead of allowing them to cohabitate as a shared belief along side of

deception and darkness. The seasoned apostolic missional leader understands that it is not enough


to liberate people from darkness; we must then liberate the mind that has been affected by that

darkness. We must work to dispel the darkness with the truth of God (Acts 26:18). Another part of

the disciple making process is water baptism. This is not simply the act of using water to

symbolize the washing away of sins, but is the literal public submission of the individual to the

Lordship of Christ. The word baptize here is the Greek word baptizo meaning “to cover”. Water

baptism is the public act of coming under the covering of Christ. It is the first act of obedience in

the Kingdom life and is the alignment in order under the spiritual authority of God. Since all

authority in the Kingdom is relegated to and remains in Christ, the newly baptized believer is

aligning himself within the spiritual authority of God. This alignment places him within the context

of God’s covenant care and blessing. In addition, it aligns him into place so that God may delegate

authority to him, allowing him to represent the authority of God in his home, church, and ministry

assignment. It also places him under the spiritual authority of God through those to whom God has

delegated authority within the churches, namely its leadership. The believer who is taught and

understands spiritual authority and the order of God, soon understands that to have authority is to

be under authority and those with delegated authority have no authority of their own, they simply

represent the authority of God found in Christ Jesus. A proper understanding of this Kingdom

order helps us to exercise authority in humility and to submit to those whom have been chosen to

represent the authority of God. Thus water baptism becomes not only the first act of obedience to

God, but the first act of submission to spiritual authority. Since Kingdom order is vital to the

establishment of God’s kingdom, it becomes a primary responsibility and teaching of the apostolic

missional leader.


Teaching the commands taught to us is the continued work of instruction, alignment, and order.

This is comparable to the Greek and Roman apostolic missions of conquering new territories then

teaching the citizens the laws and customs of the new power. The Christian, though liberated from

the law of sin and death, is not law-less. He is now part of the royal law of Christ. He must be

taught the principles of the Kingdom and the royal law of love for God and others. Thus, the

church becomes a training and equipping center, not a recreational center. For this to be effective,

one must have a leader not just a lecturer. He must have a mentor, model, and example from

which he can learn to fashion is life. He must have a leader that is able to help him become a

faithful, fully devoted follower of Christ, lived out in the uniqueness of his created uniqueness,

personality, and giftings. He will need a leader with a fathering heart, which is a true characteristic

of an apostolic missional leader. He will need a father to train him, circumcise away his flesh, and

raise him to the place of fatherhood himself. He will need a mentor who knows when to remove

the pacifier and give the passport.

The next element of the apostolic charter is found in Luke 24:46-48, giving instruction on what is

to be included in the apostolic message. The apostolic missional message must include the story of

the life, death, burial, and resurrection of Christ, the Messianic message. For without this

foundation, we have no authority for what we do. It is upon the authority of this story, life, and

work that the message we preach and teach finds its authority. With that authority we are to take

the message of the Kingdom wherever we are sent to do so. The message must find its origin in

the restorative plan of God and the redemptive work of Christ. It provides the basis for the

authoritative message of repentance, which is the separation from sin and self to enter God’s


Kingdom. And, the promise of forgiveness of sin for all who turn to him accompanies that

repentance.

The final element of the apostolic charter is found in Acts 1:8, a fulfillment to the promise of Christ

found in Luke 24. It provides us with the dimension of our Kingdom message and the realm of our

work, begin where you are, “Jerusalem”, and work your way to the ends of the earth, relying on the

power of the Holy Spirit. The apostolic missional vision is global in nature. Missional leaders

desire to use all that they are and all the resources they have to make a difference on the largest

scale possible. They see cities, regions, and nations. They want to see world leaders come under

the sovereign rule of God, much like God’s agents of the Old Covenant influenced governments

and nations for God. Evangelism sees the person that needs to come to Christ. The apostolic sees

the group or groups that need to come to Christ. Phillip, the evangelist, was sent to the eunuch, the

person. Paul, the apostle, was sent to a group, the Gentiles, to cities like Ephesus, and regions like

Asia Minor. The heart of a region called Macedonia cried out to him in the Spirit. There are cities,

nations, and regions calling out to the 21st Century missional leader. God is asking, “Whom shall I

SEND, who will GO for me?” (Isaiah 6:8). Dr. Owen Weston, a church planter and professor of

church growth at Regent University, says that every church must become a “four pulpit church.”

That is to say, a church that is influencing the city where they are located while also working to

influence another part of their region. They should also have a Samaria influence, a church plant,

work, or influence among those that no one else wants to touch. Finally, they should be involved

in planting a church in another country. This is a “four pulpit” church. A missional leader must

find his or her four pulpits in response to the command of Acts 1:8.


Apostolic missional leaders and ministries must strategically work together in the 21st Century to

identify their realms of influence, within the Kingdom (meaning a realm of rule), working together

as a net to cover the earth. They must esteem and encourage one another while remaining in and

laboring among their spheres of influence. In 2 Corinthians chapters 10 and 12, the Apostle Paul

was clear in his teaching that God assigns to each of us a realm and sphere of influence. This

outlines our capacity and realm of authority and influence. Paul took great care to remain within

his realm. In Acts 13:2, Paul is separated to the apostolic work, along with Barnabus. The word

“separate” is in the Greek the word apohorizo, a compound word meaning to “send apart from

with limits or boundaries.” The apostles were set apart with boundaries. Peter was sent to the

Jews. Paul was sent to the Gentiles. The 70 were sent to the lost sheep of Israel. Many times we

read in the Biblical instruction to sent ones God using such terms as, “as far”, “don’t go to”, “be a

witness in”, or “remain”. These are apostolic assignments outlining the sphere or realm. The sons

of Sceva, in Acts chapter 19, were operating outside their realm, within Paul’s realm, when they

were overcome by demons. The power and authority of God, delegated in our lives, is only

effective when we exercise it within the realm of our measure. But, it will fully and supernaturally

operate within our realm. When we are called and given an assignment by God, we are given this

measure or realm, though we may not fully know or understand it for some time. It is important

that we continuously rely upon the Holy Spirit’s guidance and instruction to ensure we are

operating within our realm. We must beware that when a person begins to understand, realize, or

experience a measure of success within their realm, that is when they are most susceptible to pride.

They can begin to think of themselves more highly than they should (Romans 12:3). They may

begin to operate outside their God ordained limits (II Corinthians 12). They may want to move out

from under authority or covering in their life, thus moving from alignment within spiritual


authority order. They may become competitive, comparison minded, or even corrupt (II

Corinthians 10:12). God protects us from being “exalted above measure” through conviction and

discipline. God will give grace, supernatural help, to the humble, but will resist, literally “work

against”, the proud (II Peter 5:5). We must remain within our realm to be effective. We must take

great care not to boast or operate outside the realm of influence for which we are ordained of God.

But, we must discern and fully operate within our realm.


C h a p t e r 5

The Missional Church

At this point in our conversation, it would be good to answer the question, “What is a missional

church? “ As with all spiritual dynamics, this task, even with the best of natural attempts, will

certainly always fall short. Drawing from Biblical prospective, early church pattern, and church

history along with my experience as a church planter and global leadership equipper and

consultant, I would define a missional church as a group of believers sharing the same ethos who

have committed their lives to living under the realm of God’s rule (Kingdom living) within the

context of community and have dedicated their lives to the expansion of God’s realm of rule

within the context of both the culture in which they live and serve and all the cultures (ethnos)

of the world.

One of the greatest Biblical examples of the apostolic missional church that we have on record is

that of the church at Antioch. Antioch is the only early New Testament church who’s Biblical and

historical records afford us a clear picture of its conception, development and mission. Antioch

was a cosmopolitan city in Syria and one of the three main Roman cities in the time of Christ and

the first apostles, behind Rome and Alexandria. Early believers from Cyprus and Cyrene carried

Christ's teaching to Antioch. They had fled Jerusalem during the persecution that followed the

martyrdom of Stephen (Acts 11:19-20). They preached the teachings of Jesus to both the Jewish

colony and also to the Greeks or Gentiles. Large numbers were converted quickly and the church

at Jerusalem, the mother-church, sent Barnabus as an apostle to this city to investigate the

http://www.newadvent.org/cathen/08374c.htm

http://www.newadvent.org/bible/act011.htm#19


happenings and direct the church. The church at Antioch became a mega center for Christianity

where, because of the conversion, lifestyle, and creation of the Christ community, believers were

first given the nickname “Christian.” The International Standard Bible Encyclopedia notes,

“In the early history of Christianity, Antioch occupies a distinguished place. The large

and flourishing Jewish colony offered an immediate field for Christian teaching, and the

cosmopolitanism of the city tended to widen the outlook of the Christian community,

which refused to be confined within the narrow limits of Judaism. Nicolas, a proselyte of

Antioch, was one of the first deacons (Ac 6:5). Antioch was the cradle of Gentile

Christianity and of Christian missionary enterprise. It was at the instance of the church at

Antioch that the council at Jerusalem decided to relieve Gentile Christians of the burden

of the Jewish law (Ac 15). Antioch was Paul’s starting-point in his three missionary

journeys (Ac 13:1 ff; 15:36 ff; 18:23), and thither he returned from the first two as to his

headquarters (Ac 14:26 ff; 18:22). Here also the term "Christian," doubtless originally a

nickname, was first applied to the followers of Jesus (Ac 11:26). The honorable record of

the church at Antioch as the mother- church of Gentile Christianity gave her a

preeminence which she long enjoyed.” (International Standard Bible Encyclopedia

<http://cf.blueletterbible.org/isbe/isbe.cfm?id=563>.)

There are seven distinct marks of the church at Antioch that remain to this day the marks of an

apostolic missional church. By looking further into these apostolic marks, we can discover the

foundation characteristics of a missional church, regardless of the nation or region in which it is

located. While the model and styles of apostolic missional churches will vary within the context


of their culture, these marks provide us with a pattern that is seen in all apostolic missional

ministries.

The first identifying mark of an apostolic missional church is that it is an EQUIPPING

CHURCH. We see that in Acts 13:1, that the equipping ministry gifts of the apostle, prophet, and

teacher were resident within the church. Apostolic missional churches are equipping churches.

They consistently dedicate leadership, forum, and resources to the equipping of God’s people for

the work of the ministry. They are churches of the Word, who teach and practice the scripture. It is

common for them to use a large number of scriptures when preaching or teaching, as well as taking

time to help people understand the meaning of scripture. They are teaching churches who want

people to be literate in the scripture, not simply exposed to the stories. The missional church

differs from the traditional church in that they do not view the worship service as the primary point

of connection with their community and culture, nor view it as the primary outlet for the Christian

life and service. They view their entire life as an act of worship to God. They see the connecting

point to people as being a viable part of their community, connecting within the culture in which

they live. They feel the call to live Christ within the culture, viewing themselves as “in but not of”

the world. They sense the call to “be the church”, not simply go to church. The assembly of their

faith family in the weekly worship gathering is a time of empowerment to live the Christ life. The

ministry of the leadership and gathering times is that of an empowerment center where believers

are encouraged and equipped to use their lives and gifts within society, operating from a Christ-like

center of gravity. Empowerment enables a person to feel in control, equipped, and actively

involved as the redemptive agent of God within the culture. They understand that it is not the

church as an organization given the call and responsibility as God’s redemptive agent, but it is a


personal call and responsibility within their sphere of influence since they are the church. They do

not simply support or fund and organization to do the work, they do the work. Their support and

funding enables the leadership to equip them for the work of ministry within their spheres of

influence as well as empower the work in other regions and nations and to care for those in need.

They are taught to see their lives, their families, their businesses, and their community influence as

their Kingdom tools for ministry. They see their family, their neighborhood, their work

environment, and their community as their ministry field. The leadership of the church works to

equip them to understand and use their gifts and life to be effective redemptive agents. The

leadership maximizes and focuses the gathering times on this purpose and facilitating mutual

edification among the faith family. They also alleviate programs and projects that interfere with

people being in their fields of ministry and within their family. The gatherings serve to help people

know the cause, the heart, and the attributes of Christ, nurturing the development of those elements

in the life of the believer through equipping/empowering settings that use the Biblical tools of

musical worship, teaching, preaching, and relationships. The gatherings serve to mold and

reinforce the apostolic missional ethos. The empowerment and equipping offered by the

leadership is focused on character, not function. Those with pastoral and other leadership gifts

serve to model, nurture, develop, and disciple. They create “the church” as an apostolic center for

empowerment and community based ministry outreaches that are able to introduce kingdom life

principles into society and touch people with the love of Christ. All groups and “ministries” within

the body work together in oneness for the common mission of the faith family to live and help

others live the Kingdom life. Energies, efforts, and resources are directed toward empowering

believers to live the Christ-life and use their gifts as tools of Christ’s love within the culture.

Believers are trained as ministers of Christ, not consumers of Christianity. They are employed as


active goers, not passive givers, involved in the universal mission of the Kingdom of God, which is

the true nature of the church.

As part of the equipping/empowering call of missional churches and leaders, many of them begin

schools, leadership training institutes, pastoral training seminars, Bible colleges, and even

universities in response to God’s missional call. These institutions differ greatly from traditional

halls of academia. While traditional seminaries have primary focused on the education of

professional clergy trained in modernity, the missional institution is birthed in response to the need

for missional leaders for global Kingdom expansion. The schools build curriculum and approaches

that focus on the development of leaders who understand the teachings of Christ, operate under the

power and direction of the Holy Spirit, and influence others through the example and character of

their lives. They are training in shepherding, team building, spiritual formation, leadership

development, world missions, apostolic ministry, cultural understanding, and other important

dimensions of missional leadership and apostolic work. They promote excellence, accountability,

creativity, and the multiplication of disciples, churches, and leaders. While the traditional church

may raise up someone for ministry every ten years, the apostolic missional church may work to

raise up ten ministry leaders in a year. They look for new forums, approaches, and avenues for the

development of future missional leaders and workers.

The second identifying mark of an apostolic missional church is that they are a SENDING

CHURCH. It was from the church at Antioch that Paul and Barnabus were sent out as apostles to

the nations, sent ones. Then, throughout the years, others were sent from this place also on the

global apostolic mission of the church. This was a church that spent its time in prayer and fasting,


not only seeking to hear the Holy Spirit, but in developing submission to obey the Holy Spirit’s

direction. They expected God to speak and they expected God to send. The traditional church

tries to hold on to its members, keeping them happy and comfortable seating. The apostolic

missional church seeks to send for the apostolic agents and emissaries into society. While

traditional churches are planning for a program that can gather their people together in another

way, the missional church is alleviating unnecessary programs and obligations that would keep

people at the “church” instead of allowing them to live the missional life within their family and

society. While the traditional church is adding meetings and managing the calendar; the missional

church is clearing the calendar and living life in the marketplace. In the missional church, believers

are equipped with a purpose in mind; to return into society as agents of God in His Kingdom

mission. Within the apostolic missional church, God’s kingdom is seen as our God-given mission.

The Kingdom of God is the realm of God’s rule operating within the dimension of our lives. The

Kingdom of God, viewed as within us (Luke 17:21), becomes reality as God’s will, way, and work

controls and directs our thoughts, actions, and lifestyle. Believers within the missional church

realize that God is at work in every sector of society, through the Holy Spirit and His people, both

among believers and non-believers, within governments, families, and communities, using people,

prophets, princes, kings, and magistrates to accomplish His eternal plan. The work of the Holy

Spirit is not relegated to the church alone, but God is seen working within every dimension of life

and society, and we simply join Him as missional agents wherever He is working. Leadership is

more concerned with the time believers are spending as light, salt, and leaven among the unreached

within society, than among the reached within “the church.” Believers seek to use their character,

influence, example, and lifestyle to expand the realm of God’s influence into every sector of

society, dimension of culture, and nation of the world. They view the arts as part of the creative


process of God and therefore seek to see them used for the glorification of God. They see

magistrates as the agents of God in protecting citizens and executing law, therefore they seek to be

actively involved in legislation and willingly submit to authority. They see the family as the agent

of God for the nurture and development of Godly citizens and therefore work to strengthen the

family within society, using their resources and influence to equip citizens in parenting, marriage,

finances, relationships, and other areas affecting family life. Men are seen as the stewards of

God’s creation and therefore the missional church is involved in community betterment projects

that preserve and enhance the beauty of God’s creation and care for the earth’s resources in a

responsible way. God and His work are not seen as taking place simply behind the walls of a

steepled building, but within the grander picture of daily life. The missional church seeks

opportunities to be actively involved as the scarlet thread of hope within the fabric of the culture in

which it finds itself.

In the apostolic missional church, people are actively encouraged to penetrate every sector of their

world as the light, leaven, and salt of the earth. Spirituality is not judged by the number of times

they attend a “church meeting”, but rather by their consistent desire and dedication to the

development of the Christ-life and its associated mission of reaching and touching others. The

missional church is consistent in their gatherings for encouragement, empowerment, and sharing,

but those gatherings and their effectiveness are not measured simply by the Sunday morning

“service.” The leadership of the missional church seeks to create community among the believers,

building them into a faith family. With this paradigm, they understand that small groups, prayer

partners, connection groups, family time, and community connections are as equally important to

the health and mission of the body as are the large corporate worship gathering. The leader must


measure his/her effectiveness by the mission being carried out and not by their ability to gather a

large group of enthusiastic people. In addition, the development of a team style leadership

becomes vital to the effectiveness of the mission. The priesthood of the believer, along with the

identification and training of lay leaders, also becomes an important dimension of the missional

church. The missional church becomes the incubator for equipping people for ministry and

birthing new leaders for the mission. Spiritual gifts are no longer viewed as simply gifts to be used

within the worship “service” since service is seen as missional living within society. People are

equipped to use their God-given gifts both among the believer and the not yet believer, within the

worship gatherings and within the context of daily living and the missional life. For example, the

gift of hospitality is no longer viewed as simply a gift needed for the greeter or to be part of the

welcome team at the “worship service”. Within the missional church, a believer is equipped and

empowered to use that gift within their dream of operating a bed and breakfast for the glory of

God, both as a family business and as a kingdom tool. The bed and breakfast is seen as a tool of

God that will bring the family together in a working environment, a tool to build family wealth and

prosperity, a tool to fund and resource the expansion of the Gospel around the world, a tool to

strengthen the local economy and build community, and a tool to share the faith with others who

enter its doors and rest within its peace. The missional church and its leaders are as excited about

and committed to the empowerment of this family member and their gift, as the traditional church

would be in adding them to the depleted volunteer roster for the greeter ministry. Gifts become

Kingdom tools for the missional life not simply the management of the “church”.

The third characteristic of the apostolic missional church is that they are a GRACE CHURCH. In

Acts chapter 11, the Bible tells us that after Barnabus has spent some time seeing the work of God


in Antioch, for truly it was the work of God and not men, he left for Tarsus to find Paul (Saul).

After Paul’s conversion, he had not been well received into the church because of the great fear

that people had of him as a persecutor of the church. No doubt many also doubted the authenticity

of his conversion and even questioned his motives. None the less, according to his own account,

he did not receive a warm reception, and thus returned to his home town of Tarsus where he

remained for over a decade. Barnabus, having seen the grace and love that overflowed within the

Antioch church, knew that this was a place where Paul would be received. It was a place where he

could be used of God, despite his former record, and where he would be given an open heart and

ear to share his conversion story and the revelations of God that he had received. The grace that

abounded at Antioch became the incubator of warmth for the development of an apostle that would

change the course of Christianity and history.

Apostolic missional churches are noted for both the love of their people and the love of their

leaders. They are people who are genuinely concerned about people and God’s work within the

life of those people. They also exhibit a God-given patience to work in the ongoing, and often

long, process of spiritual formation and development. While some would criticize them for “too

much grace”, they actually take strong stances on doctrine and cultural issues contrary to Kingdom

life. They are churches who have order, standards, and proper government, whose leaders exercise

strong and proper spiritual authority, yet they are filled with grace and love. They do not see the

demonstration of grace, in providing someone a second chance or unconditional love, as

incompatible with strong and serious leadership or Godly standard. Their ability and willingness

to provide a developing disciple with both loving care and Biblical accountability produce many

strong followers of Christ and ministers of the Gospel. They are often hurt, used, misunderstood,


and judged in the process. They know the call of Christ to grace and are willing to pay the price to

see some “Pauls” raised up for the Kingdom of God. They also lose many of those they try to help

that, though given the chance and environment, go back on the faith. The apostolic missional

leader is neither discouraged nor distracted by this in future attempts to give another person a

second chance in life and even leadership. The missional church has a God-given gift to make new

people, both the victorious and the victim, feel the warmth of God’s love and genuine opportunity

to be part of a Kingdom mission.

The next characteristic of the apostolic missional church that we find in scripture is that it is a

MULTICULTURAL CHURCH. The apostolic missional church is comprised of various people

groups in the same manner that Antioch was comprised of the various cultures mentioned in Acts

13:1. The apostolic missional church practices reconciliation. The apostolic mission of the church

has always been a multicultural mission. When the church was birthed at Pentecost, there were

people from every nation of the earth. There were Parthians, Medes, Elamites, Mesopotamians,

Egyptians, Libyans, Romans, and Arabians among others. The newly birthed church was

immediately multicultural and was empowered by the Holy Spirit to reach cultures from its

inception. In Acts chapter 16, Paul and Silas’s mission took them to a wealthy Asian business

woman named Lydia, a poor Greek slave girl who was demon possessed, and a Roman civil

servant whose family was converted after a supernatural prison break. In Antioch Cypriots, Black

Africans, Arabs, and Jews worked together as the leadership team (Acts 13:1). A multicultural

leadership team will certainly help the church to be both culturally diverse and multicultural

missions minded. Apostolic missional churches are involved in global endeavors. They are not

only involved in that which paints their cultural landscape with the hope of Christ’s redemption,


but they actively pursue involvement in helping effect the cultural landscape of other nations and

regions. While the traditional church gives toward world missions and often times talk about the

need to be involved in the global Kingdom mission, missional churches and leaders are

purposefully and regularly involved in the mission. They are both informed on and inspired by

other cultures. They actively work to involve members of their faith family in giving their time

and talents to affecting people in another nation or culture. They are not only aware of the other

side of the tracks in their community; they are prone to lead an army of paint buckets, brooms, and

school supplies to the other side. They are not only aware of the other shore; they are building a

bridge to the other shore. They are not interested in taking tour groups to the holy land, but

brigades of believers to unholy lands to make a lasting difference in the face of darkness. You will

often find missional churches actively involved in ministry to foreign students at their local

university, hosting missionaries for conferences or sabbaticals, and helping plant or facilitate

worship gatherings among migrant workers in their area. They have a Kingdom view that is

multicultural in nature and multicolored in appearance. As someone has applicable put it, they

realize that “God is saving souls not skins.”

The Antioch church was not only comprised of various ethnicities, but also of Jews and Greeks.

The missional church is often comprised of people from a variety of theological and

denominational backgrounds. Missional churches are more devoted to Kingdom life and mission

than they are to the reservation and maintenance of a faith movement or denomination. While

some are part of a denomination, they often are loosely connected in structure and many do not

even use the name of the denomination in their name or literature, preferring rather to reach a

larger sector of people and promote a more interdenominational approach to Christianity. Others


prefer to be part of an association that offers them relationship and accountability as ministry

leaders, but affords them the opportunity to be unique, pioneering, and creative. In an increasing

post-denominational society, people seem to be drawn more to the mission of the church, worship

style, and approach to ministry than they are to loyalty to a particular movement. Missional

leaders who are very pioneering, innovative, and creative struggle to work in an environment that

seems “franchising” and has a cookie cutter approach to ministry. They enjoy being networked

together with others in being part of a larger global mission but, instead of having those

relationships organizationally or politically dictated, .would rather choose those relationships,

networks, and projects for themselves in accordance with their interest, mission and calling.

Missional churches thrive off of the unique mosaic of diversity. Missional leaders thrive in an

environment that affords them the opportunity to seek after the heart of God for their unique

contribution to the Kingdom mosaic and the liberty to pursue that which God reveals to them using

their gifts and uniqueness to the fullest.

The fifth characteristic of a missional church is that they are PROPHETIC CHURCH. Antioch

is the first church we read about that had resident prophets (Acts 13:1). The Didache is an early

apostolic work of the church that outlines practices and guidelines for ministry and conduct within

the local church. The Greek word didache means "teaching." Written between 50 and 70 AD,

depending on theologian’s opinion, it is an ancient document that contains some very early

Christian doctrine. It is referred to by ancient writers and copies are still available today. It

consists of five parts. The third part sets policies for the operation of and treatment of apostles and

prophets in the church. Once again, this is evidence that apostles and prophets remained

recognized as active offices within the church subsequent to the death of the first apostles. The


following is a part of Dr. Lightfoot’s translation of the part of the Didache addressing the subject of

apostles and prophets: (Lightfoot, Apostolic Fathers, p 149-158)

11:4 But concerning the apostles and prophets, so do ye according to the ordinance of the Gospel. 11:5 Let every apostle, when he cometh to you, be received as the Lord; 11:6 but he shall not abide more than a single day, or if there be need, a 11:7 but if he abide three days, he is a false prophet. 11:8 And when he departeth let the apostle receive nothing save bread, until he findeth shelter; 11:9 but if he ask money, he is a false prophet. 11:10 And any prophet speaking in the Spirit ye shall not try neither discern; 11:11 for every sin shall be forgiven, but this sin shall not be forgiven. 11:12 Yet not every one that speaketh in the Spirit is a prophet, but only if he have the ways of the Lord. 11:13 From his ways therefore the false prophet and the prophet shall be recognized. 11:14 And no prophet when he ordereth a table in the Spirit shall eat of it; 11:15 otherwise he is a false prophet. 11:16 And every prophet teaching the truth, if he doeth not what he teacheth, is a false prophet. 11:17 And every prophet approved and found true, if he doeth ought as an outward mystery typical of the Church, and yet teacheth you not to do all that he himself doeth, shall not be judged before you; 11:18 he hath his judgment in the presence of God; 11:19 for in like manner also did the prophets of old time. 11:20 And whosoever shall say in the Spirit, Give me silver or anything else, ye shall not listen to him; 11:21 but if he tell you to give on behalf of others that are in want, let no man judge him.

12:1 But let every one {that cometh in the name of the Lord} be received; 12:2 and then when ye have tested him ye shall know him, for ye shall have understanding on the right hand and on the left. 12:3 If the comer is a traveler, assist him, so far as ye are able; 12:4 but he shall not stay with you more than two or three days, if it be necessary. 12:5 But if he wishes to settle with you, being a craftsman, let him work for and eat his bread. 12:6 But if he has no craft, according to your wisdom provide how he shall live as a Christian among you, but not in idleness. 12:7 If he will not do this, he is trafficking upon Christ. 12:8 Beware of such men.

13:1 But every true prophet desiring to settle among you {is worthy of his food.} 13:2 In like manner a true teacher {is} also {worthy,} like {the workman, of his food.} 13:3 Every firstfruit then of the produce of the wine-vat and of the threshing-floor, of thy


oxen and of thy sheep, thou shalt take and give as the firstfruit to the prophets; 13:4 for they are your chief-priests. 13:5 But if ye have not a prophet, give them to the poor. 13:6 If thou makest bread, take the firstfruit and give according to the commandment. 13:7 In like manner, when thou openest a jar of wine or of oil, take the firstfruit and give to the prophets; 13:8 yea and of money and raiment and every possession take the firstfruit, as shall seem good to thee, and give according to the commandment.

14:1 And on the Lord's own day gather yourselves together and break bread and give thanks, first confessing your transgressions

It then is clear from the Didache, as well as other early writings, that prophets were to be a resident

part of church life in the New Testament church of Jesus Christ. The apostolic missional church is

a prophetic minded and motivated church. The book of Acts shows us the two fold work of the

prophets in the Antioch and Jerusalem churches in providing the spiritual direction of the church

through prophetic insight and prophetic teaching. The prophets gave the church direction through

prophetic insight. God spoke to the prophets things to come and they informed and/or warned the

church and taught the doctrines of scripture. The Holy Spirit kept the church informed through the

prophetic voice. The prophets taught the church, giving prophetic direction and keeping a bride

prepared for the returning Christ. The prophets keep the church called to purity, lest in our

mission, we lose or neglect our own soul. The prophets provide the apostolic missional church

with insight, direction, confirmation, and anticipation for the next move of God. The prophetic gift

sees what is on the horizon in God and what is on the heart of God. An apostolic missional church

needs the prophetic voice and insight to be stronger and more effective. While some of the

apostles, as with James, were bishops and shepherds of apostolic churches, resident prophets were

a vital part of the life and mission of the apostolic church.


While prophets can see what is coming, they do not have the ability to explain all that it means or

mobilize the church in what to do. That is the apostolic gift. While the prophetic can diagnose, it

takes the apostolic to provide a prescription of action. This is the uniqueness of the New Testament

apostle and prophet. Prophets inform, while apostles reform. I Peter 1:7-13 and Ephesians 2:19-

3:13 help us to understand this concept. According to the precepts of these scriptures, God reveals

his plans through apostles and prophets. While prophets declare the plan of God, they are unsure of

the details or what it may mean. They may see or hear a vision and know what God wants to do,

but they do not know how God wants to do it. It remains a mystery to them, contained within

visions, dreams, and word pictures. Once the plan is pronounced by the prophet, God gives the

apostle the ability to discern the manner and unfolding of it. The apostle is given the ability to

“reveal” God’s plan. The word reveal is the Greek word, apokalupsis meaning “to manifest,

disclose, take the cover off, reveal”. It literally means to unveil something that is hidden in the

natural. Paul’s attacks mentioned in II Corinthians were because of his many “revelations”.

Revelation, uncovering the meaning of things, is the ministry of the apostolic. God’s plan, though

prophesied through the prophets of old, could not be understood until apostles unveiled it and gave

understanding and direction to it for the church. That was the ministry of Paul and Peter to the

Jews and Gentiles, understanding what God wanted and how He wanted it done in the generation

and culture in which they lived. Thus, whenever the church loses its vision and sense of purpose,

God raises up apostles and prophets that He can work through to direct and lead His church in the

next dimension of His unfolding plan. As He raised up Paul, He raised up Martin Luther. Today,

He is still raising up apostles and prophets in this generation to move His plan forward within the

context of this age and culture. God uses them at the onset of a time when He is dealing with His

church in a new way. He uses them to bring enlightenment and make plain the plan of God. They


then provide the structure, order, and foundation needed for that period. The prophet tells what

God wants or wills. Apostles show what it is, what it means, and how to accomplish it. The

prophet provides stirring while the apostle provides strategy and oversight. Prophets help us to

hear and they declare the things of God. Apostles help us to understand. Prophets diagnose and

declare, while apostles are given God’s wisdom to strategize, organize, mobilize, and accomplish.

Apostles and prophets were the powerful foundational team of the early church and will again be a

Divine powerful team in the 21st Century church.

Sometimes ministries or churches are birthed as the result of a prophetic vision or insight, yet they

cannot seem to flourish or find true direction. I believe this is because, while they have a prophetic

mandate, they lack apostolic leadership and direction. The leader and/or people know that God has

birthed it for a reason, but they go through a cycle of repeated changes, new ideas, failed

approaches, and never really have a clear direction or understanding of their focus or mission.

They have a prophetic mandate, but they need apostolic help. While God may intend for the

ministry to be led by a leader with a primarily prophetic, pastoral, evangelistic, or teaching gift,

that does not mean that they do not need apostolic influence. When a ministry or church does not

have an apostolic leader, it needs to access the apostolic gifting to help it in its mission. Perhaps

the church or ministry can call on and consult a leader that functions in the apostolic gifting. Some

many need to partner their ministry with an apostle through partnership, association, or

networking. A leader with strong apostolic gifting and experience may need to be added to the

board of directors or as a spiritual advisor or overseer recognized by the ministry. There are a

variety of ways that a leader, church, or ministry can have apostolic assistance and influence in the


development and operation of their mission, without compromising their mission or primary

leadership.

The sixth mark or characteristic of an apostolic missional church is that they are a RENEWAL

CHURCH. The church at Antioch was surely an exciting and dynamic church. Paul and

Barnabus spent a year there teaching, fellowship, loving and being loved. When they returned

after their first apostolic expedition, they returned to Antioch and remained there for “a long time”

(Acts 14:28). From Antioch, Paul and his companions set sail for their apostolic expeditions and to

there they returned for rest and renewal. Antioch was a spiritual oasis of love, encouragement, and

refreshing. It was so exciting and refreshing in fact that others wanted to be there also. People

came, visited, and stayed. Silas, after a visit from Jerusalem, the mother-church, was so refreshed

he decided to remain in Antioch and later became a traveling partner and apostolic associate of

Paul. The apostolic missional church is a place that people want to be a part. It is not uncommon

for people who visit a missional church to join in its mission. People from other areas will move to

the city of the apostolic missional church just so that they can be part of the body there. They do

not transfer because of job, family, or other reasons, but for the primary reason of being part of the

missional church. They will find a job and house as a secondary interest to being part of the

church. Some people will sacrificially commit to serving either on a part time or full time basis

without compensation, simply because they are inspired by and feel called to the mission. Even

when they are told that there are no funds available and no promises for the future, they still want

to serve on the team that is daily working to see the vision fulfilled. Even when funds are available

for compensation, they continue to work for salaries far less than their skills would command in

the corporate world, just so they can use their life and skills in making a missional difference.


They will take on second jobs, odd jobs, and live frugal lives to be part of the vision. These are

truly apostolic people and, with the vast majority of believers and church members being meager

givers, without them how would the Kingdom work continue? They will surely have an incredible

reward at the culmination of the Kingdom. Apostolic missional churches not only afford people

an opportunity for life service, they afford people a place to rest, renew, and refire. It is exciting to

be part of an apostolic missional church.

The seventh, and final, characteristic that we want to look at is that the apostolic missional church

is a GIVING CHURCH. We see that the church of Antioch was a giving church. When the

believers were in need, the Antioch church responded (Acts11:27-30). The apostolic missional

church is a giving church. They invest on a continual basis in people and spreading the Kingdom

message of faith, hope, and love both in word and action. They maximize funds in every way that

they may be able to continue the mission in the most effective, efficient, and excellent way

possible. According to Barna Research, only 9% of American born-again Christians tithe (give ten

percent of their income to the work of God) and the average giving per donor was $895 per year in

2004. The study provides what people gave as the reasons for such meager giving.

“Related studies by The Barna Group offer additional insights into why Americans do

not give more money to churches. “There are five significant barriers to more generous

giving,” according to the study’s director, George Barna. “Some people lack the

motivation to give away their hard-earned money because the church has failed to

provide a compelling vision for how the money will make a difference in the world.

These are donors who can find other uses for their money and are not excited about


simply handing money over to a church. The second group,” he continued, “are those

who see their giving as leverage on the future. They withhold money from the church

because they do not see a sufficient return on their investment. The third segment is

comprised of people who do not realize the church needs their money to be effective.

Their church has done an inadequate job of asking for money, so people remain

oblivious to the church’s expectations and potential. The fourth group is composed of

those who are ignorant of what the Bible teaches about our responsibility to apply

God’s resources in ways that affect lives. The final category contains those who are just

selfish. They figure they worked hard for their money and it’s theirs to use as they

please. Their priorities revolve around their personal needs and desires.”

(www.barna.com)

With God having to build and expand His kingdom on $17 per week per His follower in the

traditional church, missional churches have a large majority of their members who both tithe and

give to fund the missional vision of God. Giving is viewed as a vital dimension of the missional

life.

Missional churches are conservative in their administration and maintenance, looking for ways to

use buildings for multiple uses. They are innovative in places they use for gatherings looking to

homes, schools, coffeehouses, auditoriums, and theaters to serve their needs, while maintaining

simple offices. They look to operate in low debt or no debt ways and build in response to need

instead of to keep up with the trends of others. Believers in third world countries often meet in

houses, beneath trees, in open air, or even in caves for worship. They do not maintain large


buildings, a schedule of services, or a calendar filled with events. They live the missional life

wherever and whenever they find opportunity. In the missional church, ministry funds are better

spent to empower people, care for the poor and needy, send leaders, plant new churches, and

provide resources. When buildings are built, they are multipurpose in design, conservative in

budget, relevant to the culture, and yet glorifying to God. Missional leaders are not cheap; they are

wise and frugal, realizing that they are stewards of God’s resources. They live as sojourners, not

settlers in this world and make their financial decisions accordingly.

Missional leaders and churches are giving, investing large amounts of money in both the spiritual

development and practical care of others. They respond to social needs, act in the face of natural

disasters, or care for those in crisis. They give to other ministries, often tithing of their tithes and

offerings to others with whom they are in partnership. They are not fearful of giving. They see

God as a faithful supplier. They freely give knowing that it is He that provides both seed to the

sower and bread to the eater, and He is actively supplying every need. When tough times come,

they increase their giving, instead of holding back, knowing and believing that God responds to

and honors giving. Missional churches and leaders are open in their teaching about finances, but

never begging or greedy. Their message is always connected to God’s provision in our life that we

might establish His covenant in the entire world (Gen 12, Deuteronomy 8). They understand and

teach that God’s provision in our life has a missional purpose. They know that God is a supplier

and that means that He uses a multitude of avenues and resources to supply our need, whether

monetary or material. They are enthusiastic, joyful, willing, decisive, purposeful, generous givers

(II Corinthians 9:5-12).


As seen in these Biblical characteristics, the apostolic missional church is distinctly different from

the traditional church as we know it. Yet, a remnant of the apostolic missional church has

remained throughout the ages as God continued to work His redemptive, restorative plan. While

these churches and leaders may or may not have been able to identify or name their distinction,

they knew that they swam against an ever increasing current of resistance as the church continued

to move in the direction of modernity and managing monuments. Today, in the 21st Century, there

are an increasing number of apostolic missional leaders and ministries, along with millions of

apostolic believers, who have committed themselves to living the restorative truth of the missional

life and Kingdom purpose. They will invade every city, county, and nation of the world in the

coming years and change the face of Christianity as we know it. The local church will be a life

giving movement of missional believers infecting every dimension of society as Kingdom

emissaries and agents of the Holy Spirit. Empowerment centers will arise from the ashes of burned

out believers and leaders that will restore the church as a multicultural, prophetic, giving, grace,

renewal, sending, equipping apostolic center otherwise identified as the local church. Increasing

numbers of not-yet-believers will be drawn to its loving, graceful, authentic, relevant, missional

nature. They will find a purpose for living that makes sense and a faith community in which to live

it out. The church, instead of trying to reinvent itself with every wave of change, will rediscover

its eternal reason for being; to be an apostolic missional movement.


C h a p t e r 6

The Apostolic Missional Leader

Through research, observation, and experience, I have identified 9 characteristics of what I believe

to be an apostolic missional leader. I have used the acrostic ‘MISSIONAL’ to allow us to better

remember these traits. While certainly not all inclusive, these are primary characteristics one

would find in the vast majority of missional leaders.

MODEL- Books and articles inform us, but it is relationships that transform us. The apostolic

leader understands that his mission begins as a model. In the First Century church people were

developed, not through books, videos, articles, and information, but through a role model with

whom they lived and from whom they learned. This style is the true essence of Biblical

discipleship and mentorship. Teachers and leaders not only imparted what they knew, they

imparted who they were. This concept of apprenticeship has its origins in antiquity, dating to the

days of Artemis. But the clearer pattern for the church is found in the Jewish model of

discipleship. Disciples were students that devoted themselves to a leader who became their teacher

and role model. They took on not only the information of this teacher, but also his spiritual

characteristics and dynamics. The students became a community of people, often continuing in

life together even after the death of their leader. They called their leaders “Rabbi” meaning “a

master”, not because of their domination but because of their maturity in and knowledge of the

things of God. The term was a term of endearment and respect versus the formal title of didskalos


meaning “a teacher.” Disciples did not move from teacher to teacher, but joined themselves in

relationship to one leader whom they would accompany in life, often throughout life. The talmid,

student disciple, was expected to learn, mature, and grow to the point of being able to become a

teacher themselves within the community of the students. While there was never a “graduation”

point, since they remained together as life learners, there were maturation points in which they

were to model and multiply in others what they themselves had become, versus simply what they

had learned. The goal of the master teacher was to duplicate himself into fully mature leaders that

could do the same. His greatest tool for this process was his life. The heart of the apostolic

missional leaders is to produce like fruit who is a fully devoted follower of Christ and a role model

and teacher to others.

Descartes is known as the father of “modernity”, a thought process and lifestyle which depends

upon information and the mind as the key tools in life. Birthed from enlightenment, it places its

confidence in the ability of human reason. Problems are solved by reason instead of scripture and

the supernatural is displaced by scientific explanation, only to be believed by the feeble minded.

While they may not agree, I believe that he is also the father of the traditional church. Without

realization, the traditional church has become submerged in modernity. We have created our

seminaries as training grounds of modernity and our churches as battle grounds of modern thought.

Professional clergy are trained in the elements of modern thought and reason and the use of it to

persuade men to believe, train men to live by understanding, and explain away the supernatural.

Lifestyle and the principles of Christian living are argued by exegesis and explained away through

exposition. The unlearned and uneducated are frowned upon, and those who take scripture

literally are viewed as ignorant men. The mark of Christianity is no longer those who have “been


with them.”, but rather those that have been exposed to and explain Him. Peter and John were

noted in scripture as uneducated and unlearned men, but walked in power and confidence because

they had been with Him (Acts 4). Paul encouraged his disciple, Timothy, not in the fact that he

had a degree from Jerusalem, but in the fact of what he had learned and from whom he had learned

(II Timothy 1:13, 3:14). Paul told his disciples to follow him as he followed Christ (I Corinthians

11:1). He told his disciples to develop their life after the pattern of his life, reminding them, “You

know what I teach and how I live” (II Timothy 3:10). He reminds his apostolic protégé, Timothy,

to “be the example of the believer” (I Timothy 4:12). He challenged people to “live according to

the pattern we gave you” (Philippians 3:17). Christ called followers to the fields of practical

ministry, not the classroom of academic reason. The disciples of Acts were empowered with the

Holy Spirit and power for the apostolic mission, not titles and academics. They were unlearned

and uneducated men according to the world’s measurement, but were able to melt the hearts of

pompous civil leaders with their words of passion and their prayers able to raise the sick from the

bed of affliction. In the light of Roman reason, Descartes too labeled Christianity as foolishness. In

his shadow, traditional schools of theology seek to graduate managers of modern thought and

Christian monument more than spiritual leaders who can mold the spiritual lives of committed

followers of Jesus Christ. While they graduate with tools of study, they are stripped of the

innocence of the rabbi whose power lay in the way he led his life. While their libraries collect

books, their Bibles collect dust. We rid the church of disciples and fill it with consumers, satisfied

to build notebooks of knowledge instead of hearts of passion committed to the Kingdom life and

missional call of the church. Our message is now filled with words of reason, but lacks the sound

of passion.


The Biblical word for leader is derived from the Hebrew term nachah meaning “to transport of

guide from the front.” Leadership means “to be out in front of.” What an incredible definition for

a role model; one whose life is out in front of. While we may formally define leadership as the art

and ability of influencing others to accomplish a mission (a definition taught me as a military

leader), a more applicable spiritual definition may be “the influence of others through ones life and

teachings.” Thus, leadership would have three dimensions: Who we are (being), what we envision

(seeing), and what we do (doing). In all, the missional leader is a model of the missional life, “an

epistle” seen and read of all men.

INTEGRITY- Leadership begins with what we are, not what we do. It is about how you live, not

simply how you lead. Character and integrity are foundational to effective leadership. Thus, when

God molds a leader He begins with character. The reason character is vital is that our influence

comes through our character, giving us a moral authority and license to lead and people to follow.

The Greek word for character means “image”. As man, we were originally created in the image of

God and it is His desire that we live and operate in that image. As fallen man, the image of God is

marred in our life and we no longer reflect the fullness or wholeness of His character. Christ has

come into our lives and as believers, we are again being restored to the image of God. Since Christ

is the “express image” of the Father, we are restored to the image of God by being conformed to

the character of Christ. Godly character and integrity is the result of allowing Christ to constantly

and fully work in our life. Character is the sum total of that which we really are as a person. It is

the “inner man”; the core of whom and what we are. Our reputation is how people view us or the

“outer man.” Reputation means “the estimation of a person or thing.” According to I Timothy 3,

both character and a good reputation are requirements for a Godly leader. We can use the example


of D.L. Moody in describing the character as a tree and the reputation as the shadow that the tree

casts. As Moody said, “take care of your character and your reputation will take care of itself.”

Our life has integrity when the inner man and the outer man are the same. It is when what we are

on the outside is the same as what we are on the inside and there is no duplicity in our lives.

Integrity literally means “wholeness”. It is how we derive the math term “integer” meaning “a

whole number”. Integrity is wholeness. It is the real you when no one is watching. The goal of the

missional leader is to be a person of integrity. Many of the tests and trials we encounter in our

lives are opportunities for us to develop integrity. The missional leader is a leader of personal and

professional integrity. While they are not perfect, they set high standards for their lives and

ministry. The missional leader continuously strives to guard their heart, keeping it pure, because

they realize that the issues of life proceed from the heart (Proverbs 4:23, 23:19). They work hard

to keep their word and maintain a good name and reputation, realizing its value in leading others

both within the Body of Christ and without (Proverbs 22:1, Ecclesiastes 7:1). They realize that

true leadership begins with self leadership. They do not only look at the vineyards they are given

to keep, but work to keep their own vineyard (Song of Solomon 1:6). In her excellent book, Jesus

CEO, Beth Jones calls this the “sprinkler phenomenon” (Jones p 213). A sprinkler is prone to

water the grass far around it but sometimes the grass at the base of the sprinkler is under watered

and turns brown. Missional leaders understand the importance of committing time and energy to

self leadership that includes reflection, prayer and confession, self discipline, and the other spiritual

disciplines. Missional leaders often struggle with the political aspects of leadership that involves

unauthentic relationships, compromises, empty promises, and people that are not genuine. They

realize the character flaws that hinder successful leadership which include greed, envy, jealousy,

pride, over confidence, self reliance, perfectionism, compromise, double mindedness, an


independent spirit, competition, intimidation, self ambition, anger, lust, and others mentioned in

scripture. God will at times allow crisis in our life to help reveal character flaws. Crisis is a Latin

based word meaning “change or pinnacle of change.” Crisis affords us an opportunity for

examination and change in our life. The pressure of the crisis pushes to the surface things in our

life that we thought were long ago resolved or changed. Crisis is a great opportunity to examine

our spiritual development and then to allow God to work in our life to mold character. God’s main

tools for molding character are His Word and the Holy Spirit. But He may also use other men or

women and mentors to mold character and sharpen us as iron. He will also seize mistakes and

misfortune in our life as a tool for character development. Victor Frankle, a Nazi camp survivor,

once said of his experience, “God chooses what we go through, we choose how we go through it.

The last of one’s freedom is to choose one’s attitude in any given circumstance.” What a liberating

thought. Finally, God will use mundane and menial tasks as tools for character development (I

Timothy :10). God has often used the small things and small tasks in life to develop the character

basis for greater responsibility and leadership. But most importantly, to mold us as sons and

daughters who brightly reflect His image and bring glory to His name (reputation). When we allow

our character to be purged we become a vessel for God’s use (II Timothy 2:21).

SERVANT- Missional leaders are servant leaders. Servant leadership is the style of leadership

introduced into the world and most perfectly modeled by Christ Jesus. Biblical leadership is

servant leadership. Christ drew a distinct difference between the kingdom of this world’s

leadership and the leadership of the Kingdom of God. In much of society’s mind, leadership is

about power and control. It is about who is on top and who is in charge. Many of the world’s

leaders have been corrupted by this style of leadership. It rules by control, manipulation, and


intimidation. It derives and maintains its power through money, status, domination, titles, and

genealogy. In an age where the motto of the Greeks was, “To each his own”, Christ introduced a

new and far different paradigm of leadership. He taught that greatness in the Kingdom is measured

by humility and service. He introduced this leadership style in both word and action. Christ taught

a new concept of humility, which was a concept rejected in Greek culture. It was also a concept

that had become foreign to the Jewish leaders who now reveled in titles, control, flowing robes,

and to be seen of men (Matthew 20). Christ’s very life was one of servant leadership. He became

humble, literally meaning “he emptied himself out” (Phil 2:5-7). Then, He became obedient to the

will of the Father. We must be of this same mind as servant leaders (Philippians 2:5). Humility

precedes true obedience. That is what servant leadership is; a life committed to serving God by

serving others. It involves a self emptying, taking on the kingdom mission, and serving through

Christ’s example and character. Servant leadership is not about status, it is about service. Christ

taught this powerful lesson throughout His earthly ministry and never in a more poignant way than

during the washing of His disciple’s feet (John 13). Christ and His disciples had arrived at a home

for a meal. The tradition was for the house owner’s servant or the house owner himself to wash the

dust from the feet of the guests. On this occasion, the house owner had failed to do so, perhaps

because of the excitement of the moment and looking after things. The next part of Jewish

protocol would then apply in this case. The least one of the disciples would take on the

responsibility of washing the feet of their master and others. The disciples began to argue among

themselves, trying to determine who would be the lesser and wash the feet of the others. The

disciples were noted for arguing about their greatness, a fact not withheld from us in scripture.

While the continued to determine the hierarchy of order, Jesus quietly slipped from the scene.

When He returned, they noticed that He had a towel and a basin in His hand and then stooped in


humility to wash their feet. They began to rebuke Him, knowing that He should never perform this

humble, demeaning, lesser task of a servant. From His knees He then taught them the greatest

lesson of leadership ever taught. He taught them the true heart of Godly leadership, “whoever

wants to be great among you must be your servant” (Matthew 20:26). The power was not felt

primarily in His words, as penetrating as they were, but rather in the touch of His hands as He, the

master, drizzled water over their feet and dried them with His very garment. The picture of Christ,

the anointed one, upon his knees that day must remain an embellished picture in the mind of

today’s leader. Who will step from the shadow with the towel and basin?

Many people today, as the Greeks of old, reject the idea of chosen humility. While pride looks to

the interest of itself, humility looks to the interest of others. Humility comes from the root word

meaning “to reign in the thoughts of ones self.” Humility is the process that keeps us from

thinking too highly of ourselves; thinking above measure. Biblical humility is not the “belittling of

oneself”, but rather the correct appropriation of oneself in Christ and then valuing and esteeming

others above yourself, as Christ did. It wasn’t the revelation of Cornelius being an equal man that

changed Peter, it was the revelation that he himself was but a man (Acts 10). In the Kingdom of

God, humility demonstrated in service is what lifts us to greatness. Greatness is measured in the

terms of humility and service (Matthew 23:11). In God’s Kingdom, the extent of our humility

determines the expanse of our destiny. God can greatly use and promote those that are humble,

giving them grace abilities to lead God’s work and people. Pride is the biggest barrier to that

greatness and to new heights in God (Luke 18:14). Pride works to render our life and work

fruitless. Pride means “self interest or confidence in self.” Apostolic missional leaders understand

that to be effective in the missional life and work, they must rid themselves of pride. Pride is what


turned angels into demons. It comes from the kingdom of this world (I John 2:16), originating

from satan (I Timothy 3:6). Pride is manifested in a variety of ways that hinder the missional work

of God and the missional effectiveness of apostolic leaders. A proper teaching of pride and these

related manifestations would do well in some of the present teaching on the apostolic dimension

and restoration of apostles in the 21st Century. First, boasting is a manifestation of pride. When

we speak of knowing more, having done more, seen more, or having more we are boasting and

manifesting pride. Paul was disciplined himself by God for boasting and warned his apostolic

protégés and people of boasting (II Corinthians 10, 11 and 12). Boasting was one of the

characteristics he noted among false apostles and teachers in II Corinthians 11. Pride operates

outside of its realm, trying to claim gifts it does not have, credentials is has not been awarded, or

relationships it does not own. Next, pride manifests itself as inflation. It puffs itself up,

exaggerates, or inflates things. Pride manifests itself in the form of self orientation. It wants

recognition, to be seen, to be heard, and thinks of itself. It pushes itself to the front seat, takes on

its own title, ordains itself, or pushes its way forward. Pride is jealous when others get attention. It

demands complete attention and is angered or threatened when loyalty, love, or accolades are

given to another. Pride manifests itself in the form of criticism. Pride lowers others in order to

exalt itself. It makes excuses for failures or mistakes, blaming them on others. It finds fault easily

and is angered or threatened by the accomplishments of others. It struggles in relationships with

others who have more authority and struggles to maintain relationships where they may serve in

second chair. Pride will withhold respect, will not address others in a proper way, and will try to

outshine others. It will mask itself in false humility, but boil in anger in the darkness. Its father,

satan, tried to exalt himself above God and even outshine the “Daystar”, manifesting himself as an

angel of light. You can never take on full understanding of the kingdom mission until you have


denied and emptied yourself. You can never fully follow as an obedient servant as long as you live

in pride. Humility is what releases greatness in our life (Matthew 5:5). God gives grace and help

to the humble, but He resists and works against the proud. True humility is embodied in

meekness, a pure heart, self-control, and living service. Pride has infected all men and its only cure

is to adopt, develop, and practice a life of humility and service. The true apostolic heart is a heart

of serving God by serving others. It is a life of sacrificial obedience to God and humble giving of

ourselves to others that results form an emptying of oneself. The symbol of the apostolic ministry

is a towel and a basin. Its ministry is conducted from its knees, not a throne.

STRATEGIST- Apostolic missional leaders are strategists. One of the primary roles and gifts of

the apostolic is strategy and strategic leadership. The word strategy means “a course of action.” In

the Greek, there is the associated word strateuimoai which literally means to “execute the

apostolate (the office and duties of the apostle).” Strateuimoai comes from the simplest Greek root

stereos meaning “firm, solid, and strong.” Thus a strategy is a firm, solid, strong course of action.

The associated word strateia means “warfare of the apostolic career (a military campaign or

service).” In other words, what one must go through to execute the apostolic office. Paul likens

his apostolic work among the Corinthians, in 2 Corinthians 10, to a military campaign that is

spiritual (stratos) in nature. The associated battles, resistance, and work of the apostolic career is

one of strategic warfare. In his particular case it involved the systematic and strategic destruction

of ideologies, teachings, philosophies, and traditions (strongholds of the mind) that tried to resist

his work and teaching of Christ’s Kingdom principles. In I Timothy 1:18, he instructs his protégé,

Timothy, in like manner speaking of the warfare work, strateia, of Timothy’s apostolic life and

mission.


The apostolic calling has with it an organizational, strategic nature. It is clear from a study of the

early New Testament apostles that strategy was a major part of their apostolic work and mission.

Paul is the foremost example. His strategic apostolic plan was central to his work, his travels, the

dispatching of associates, and the unity of the churches that he planted and influenced. Strategy in

itself is part of the apostolic career. The apostolic is about assignments, strategies, mandates, and

taking territory. The apostolic revolves around sending and being sent. It is a GO ministry. The

early church was mobile, motivated, and mission oriented. It was strategically missional, not

building bound.

INNOVATOR.- The missional leader is a pioneer. He has a pioneering, innovating, reforming

spirit. He understands that, in Dietrich Bonhoeffer’s words, ‘The rusty swords of the old world are

powerless to combat the evils of today and tomorrow’ (Bonhoeffer, p70) They are risk takers

willing to be innovative and creative in the face of changing culture and times. They enjoy the

challenge of new things and new opportunities. The missional leader is a starter and originator.

He enjoys and feels called to begin things, often from the ground up. While he does not enjoy the

mundane details of day to day management, being gifted rather in oversight, he does thrive off of

the laborious experience of originating something. He is a visionary that can see something in his

mind’s eye long before it comes to fruition in the natural. He has the ability to view years ahead

and have a sense of what God may want to accomplish through him. Missional leaders struggle to

work with things that do not have signs of life, growth, or change. Though they are gifted with

great patience and perseverant grace, they only want to be involved in things for which they can

discern a purpose or a destination. Even though they are innovator, they may lack organizational


skills. Wise missional leaders will work to educate and develop themselves in organizational

leadership to include strategic planning, time management, and human relations.

OVERCOMER- The Apostle Paul identifies patience or perseverance as marks of the apostolic

missional leader in II Corinthians 12:12 saying, “Truly the signs of an apostle were accomplished

among you with all perseverance, in signs and wonders and mighty deeds.” One of the consistent

marks among missional leaders, while continually in development, is an unusual gift of patience

and perseverance. Missional leaders face many difficulties, as with all types of leaders. Patience

and perseverance are vital to standing during these difficulties. The apostolic missional leader has

the ability to draw strength from God and encourage themselves in the Lord. They are also

encouragers to others. The messages and teaching of apostolic leaders are laden with faith, hope,

victory, encouragement, and exhortation. They are often called upon by other leaders in times of

disappointment and discouragement, not so much for advice, but simply for words of

encouragement and the spirit of faith. They have the ability to infiltrate troubled times and infect it

with a sense of direction and hope. The missional leader has a warrior spirit that does not give up

nor give in easily. The words or thoughts of others that something cannot be done are often all of

the fuel a missional leader needs to ensure that it will happen. When they are pushed, they are

pushed forward. Though they encounter obstacles, ridicule, and attacks often, few know about it

publicly. Missional leaders prefer to walk through it in prayer and to exercise faith in God. They

are careful not to employ natural measures, but instead understand that they are not wrestling

against “flesh and blood”, but rather against spiritual forces that are working against God’s

missional work.


NURTURER- Love is the key characteristic of God’s Kingdom and people are its key asset. Love

desires to give. Lust is a key characteristic of satan’s kingdom (John 8:22). Lust desires to get.

When the love of God has filled our hearts, love is no longer a duty but a true desire, and

obedience no longer a sacrifice but rather a way of life. When we love God, we have genuine love

for others and as a leader we have a supernatural desire to nurture people. In II Corinthians 12,

Apostle Paul teaches that nurturing love for the church is a mark of the apostolic missional leader

in saying, “And I will gladly be spent for your souls; though the more abundantly I love you, the

less I am loved.” The nurturing love of the missional leader is risky and vulnerable, not always

being understood or appreciated, nor returned in the same measure. This should not and does not

defer the leader from embracing the yoke of love for those entrusted to his care or within the realm

of his influence. This nurturing love is not a fleeting feeling, but a carried burden that often keeps

the concern for both their life and soul upon the mind of the leader. The missional leader, because

of their genuine nurturing and love of people, remains an important part of people’s life and are

called upon even when those people no longer are geographically located under his care. Many

continue as his sheep even though they may live in other pastures or reside across the waters, and

the voice and advice of the missional leader bring a sense of peace and comfort to them.

One of the key tasks and interests of the missional leader is the formation of people into a loving,

growing, nurturing community. Apostolic leaders do not simply want to speak to large crowds,

they want to be a catalyst in forming people into life giving communities where they can grow in

God and live out the missional life. The apostolic leader understands that Christianity was not

designed to be lived out alone, but within a missional community, under the care and guidance of

spiritual leadership. He understands that the body of Christ is an organism, not an organization,


comprised of many different life giving cells. Each cell supplies that which is important for the

overall health of the entire body, as well as the individual health of the single cell. He understands

the role of his ministry gift to “perfect” the saints for ministry, so that they may supply what they

must in order that the entire body may be “healthy, growing and full of love” (Ephesians 4: 16

NLT). The term “perfecting” draws from the Greek connotation of a medical term which refers to

the work of setting a broken bone into place and proper order allowing blood to flow and carry life

giving nutrients. The physician is limited in his ability to heal and can thus only set the body into

order, facilitating its internal power to restore health and promote growth. In loving care and

careful nurture, he sets the bone and joint fitly in order, realizing that every joint and every cells

purpose is to supply something that enables health and promotes growth. In the same manner, the

missional leader understands his role in facilitating the development of believers in an ordered

community where they can supply what they must, teaching them that they each have a purpose to

supply something and must supply something in order for the entire community and the individual

believer to be healthy. Since health precedes and facilitates growth, the leader makes it his primary

focus to nurture health, realizing that the growth of the body is a natural product of health. Thus,

his primary focus is not church growth, but creating a community of healthy believers who

understand their missional purpose within the community and within the culture. He understands

that a healthy community will be a growing community. He nurtures health by keeping things set

in proper order, facilitating the coordinated use of spiritual gifts (identifying, training, and

encouraging their use), and removing obstacles to health that would also impede growth. He

nurtures believers in falling into place, finding their fit, functioning together, and flowing in their

purpose. When one is out of alignment, he works to bring it back into alignment, realizing its

affect on and importance to the entire body. This work is a constant one since anything set in order


once, is apt to shift and need realignment from time to time. The apostolic missional leader does

not try to be the supply, but rather the set man and support for the body. He serves in a variety of

settings and on different levels within the body of Christ, helping to facilitate the health and

subsequent growth of various groups for which he may have responsibility or influence. His goal is

to see a community of mature believers living the missional life in God’s Kingdom order as fully

devoted followers of Christ like character (Ephesians 4:13).

The apostolic missional leader has a fathering heart. The Apostle Paul reminded his spiritual

children that, though they had many people that could teach them, they did not have many leaders

that loved and cared for them as he did with a father’s heart. A father’s heart wants to give, not

gain. Teachers are willing to give their information, but not themselves and their heart. A father

wants to give all of himself to his children. His heart is to bring others into the fullness of God and

the gifts that He has given them. He stretches them to places that they would not otherwise go on

their own. He leads them to places and releases things that they would not go to or be able to

release on their own. His voice and presence brings them strength, comfort, and encouragement.

He sees in them what they cannot yet see in themselves, reminding them of it, and helping them to

discover it in themselves (II Timothy 1:3-7). He lays a foundation on which they can build, yet

encourages the development of their uniqueness. He clears a path for them to follow and rejoices

to see them coming down that path and clearing a path for others. He rejoices is seeing them come

behind him and finish the work. He is not jealous of them or their accomplishments, and rejoices

in the fact of their maturity and growth. He resources them with all things within his disposal and

teaches them everything in his arsenal of knowledge. He rejoices to hear them teach his principles

and use his quotes. All that he is and has is available to them. And when they come into maturity,


having spiritual children and responsibility of their own, he is careful not to usurp authority in what

is their house and that which is under their care. He quietly gives counsel in the private shadows of

the sidelines, honors them publicly among those whom they influence, and is quick to affirm them

in whom they have become.

AUTHORITY- The apostolic missional leader understands and lives in spiritual authority.

Spiritual authority is the order and context in which a leader uses His God-given power and to

exercise leadership in directing the affairs of God’s Kingdom work. This authority operates in the

three seats of government in the Kingdom: the church, the home, and the civil government. They

each have different and distinct roles in governing the affairs of God’s kingdom and creation. In

the Kingdom of God, all power and authority has been given to Jesus Christ (Matthew 28:18). He

uses that power and authority to direct the Kingdom affairs of Father God. He gives power to

people through the Holy Spirit. He delegates authority to them through His God-ordained

government of the apostle, prophet, evangelist, and pastor-teachers or elders in the church, the

father in the home, and the kings, rulers, and magistrates in society. They do not have authority in

themselves, but only represent the authority of God. Because of the responsibility they are given,

they are empowered and given authority for the task. They are responsible to God in the exercise

of that power and authority, and thus will be held accountable to God for the motives, attitudes,

uses, and abuses. God will hold each delegated authority responsible for the use of His spiritual

authority. A leader only needs and has authority when they are willing to accept responsibility. If

there is no responsibility, there is no need for authority. Thus, if a leader abdicates his

responsibility, he abandons his authority. The ministry of authority can only work if the ministry

of submission is in place. Thus, the Bible is clear in both its instruction and admonition for the


proper exercise and use of authority and the complimentary responsibility of submission. We only

have authority because we are under authority. When we assume responsibility within the

Kingdom order of God, we submit to a leader within spiritual authority, who then delegates to us a

dimension of spiritual authority to be used in the exercise of our responsibility. Though we now

have spiritual authority, we remain under spiritual authority, therefore we are accountable.

Accountability is the price we pay for having been delegated the right to share in and exercise

spiritual authority. Spiritual authority only works, and we only receive the full benefits of its

measure, when we operate within its God-ordained context and structure. Leaders within the

missional community of God must understand and teach the dynamics of spiritual authority.

For example, a father and husband in the home is given power to bless their home and delegated

spiritual authority to lead their home when they accept the responsibility of becoming a husband or

a father. He is not given authority because of his “maleness” but because of his responsibility. If

he will not be responsible he has no need for authority and his authority will not work. While he

may demand authority, authority does not come because of his “maleness” but because of his

responsibility in the home. A wife cannot submit to an authority that does not exist when a

husband has abdicated his responsibility. But, if he is trying to be a responsible husband and father,

then he can only be as successful as the submission operating in his wife and children. For the full

benefit of the blessing of God to rest in the home and marriage, they must submit, which literally

means “to come under for a blessing.” In the same manner, God’s power and authority operates in

the civil government and the church. Therefore, we are taught in scripture to submit to authority

for the benefit of our safety and soul, when that authority is in line with God’s kingdom principles.

When that authority is being used contrary to God’s principles or being abused, we are to “obey


God rather than men.” It is for our benefit and in our best interest to willingly live within the

context and order of God’s spiritual authority.

The missional leader understands and operates within spiritual authority. They walk, lead, and

teach with confidence because they understand the authority of God. Yet, they walk in humility

and submission to God and his delegated authorities in the exercise of their authority. Because

they understand spiritual authority, they walk in humility. They are careful to share authority with

only those that God would choose. They only delegate authority to those who accept

responsibility. And, they hold people accountable for their responsibility and the use of their

authority. When proper spiritual authority is in divine operation and submission to God in the civil

government, home, and church, men enjoy peaceful, productive, and happy lives. This would be

God’s ultimate desire for His people. The missional leader has an awesome task in contributing to

and influencing the orderly operation of this authority within the realm of their influence in the

church, the home, and the society.

LEADER OF LEADERS-Apostolic missional leaders become leaders of other leaders and

ministries. It is a natural result of effective missional leadership. Other leaders and ministries

connect to them for apostolic influence and relationship. They become not only a local voice and

influence, but a trans-local voice and influence. In the implementation of the early apostolic

ministry, leaders and churches aligned themselves under the apostolic influence of the apostles

(Acts 20:4-5, 19:22, 17:14-15, Ii Corinthians 11:28). This alignment may be formal or informal in

its relationship, but it is always relational in nature. C. Peter Wagner writes that they are “those

whom God has given especially to pastors and church leaders. They are those whom pastors and


leaders can go to for counsel and help. They are peacemakers, troubleshooters, and problem

solvers.”(Wagner, p. 182)

Some of the roles they may fill in the trans-local ministry include:

1. Friend, confidant, and help to local pastors

2. Consultants and equippers to local elders 3. Leadership training, development, and implementation

4. Discipleship, encouragement, and strength to believers

5. Mobilize for missions and world ministry

6. Network churches and leaders together with others in the body of Christ

7. Strategies, strategic planning, and vision building for growth, outreach, and

reproduction While the heart of the apostolic missional leader is motivated by love, this may not always be

understood or accepted by other leaders. The true missional leader is not interested in control or

dictatorship but in helping, developing, and influencing others through relationship. While some

current streams of apostolic restoration teachings do emphasize the building and oversight of what

could become mini-kingdoms, this is not the heart of a genuine missional leader. Since the result

of their ministry and influence is often a number of churches, ministries, and leaders that look to

them for oversight, they must be careful to guard against fleshly, prideful motives, and remain an

example of servant leadership. Because they are giving, loving, and easy going, people will take

advantage of them and other leaders will be intimidated by them. This must not discourage or

deter the leader. The missional leader must give themselves to the global missional community

and serve those to whom God would call them to and among whom He would give them influence.


It is an awesome responsibility and privilege to serve other leaders and one must carefully guard

that trust.

While the above nine marks are general characteristics of the missional leader, many emerging

leaders will still be developing these characteristics. Seasoned missional leaders may be stronger is

some areas that others. Though Peter was not yet mature, even to the point of abandoning Christ,

he was still called to be an Apostle of Christ. If Christ knew what Peter lacked and yet what he

was capable of becoming, then certainly Christ knows the same of the missional leader that He

calls today.


C h a p t e r 7

The Apostolic Missional Role

Given all that we have explored, expounded, and expressed, what then should be the focus and the

general role of the apostolic missional leader? For this topic, I will adhere closely to the scripture

to glean the primary role of the first apostolic leaders as a pattern, leaving it to the reader to create

a model that would work within the context of their culture and ministry.

Word and prayer were and are the chief responsibilities of the apostolic leader, according to Acts 6.

Without this, all other dimensions of his work become natural and maintained by the flesh. The

apostolic missional work is a supernatural work and calling and can only be sustained in the

supernatural. Therefore, the Word of God and prayer must be central to the daily life and

leadership focus of the apostolic leader. With the Word and prayer seated in the primacy of the

apostolic missional ministry, we also find the following apostolic leadership tasks within scripture.

1. Sending of apostolic people, teams, and missions-Acts 11:22-26, 15:22-23

2. Strengthening of churches and believers– Acts 14:21-23, 15:22-23, 30-32, 40-41, 16:3; 1 Thess. 2:12

3. Encouraging believers and leaders– Acts 11:22-26, 14:21-23, 15:30-32, Acts 16; 1 Thess. 3:1-5


4. Appointing elders & leaders on a local and trans-local level, particularly in new church plants – Acts 14:21-23, 1 Timothy, Titus 1:5

5. Gathering groups for special meetings and networking people together – Acts 11:22-26, 14:26-28, 15:30-32

6. Reporting global Christian affairs – Acts 14:26-28, 15:2-4

7. Lengthy messages that expound doctrine and Christ truth– Acts 15:30-32, 20:6-7, 28:23-24

8. Visiting churches and brethren with whom they have influence for a variety of reasons– Acts 15:36, 19:1-7

9. Advising in doctrine or disputes – Acts 5:22-24, 16:4-5, 11:23, 18:23, 20:2

10. Household ministry among both the reached and the unreached– Acts 10, Acts 16:33-40, 28:23-24

11. Fathering believers and leaders– 1 Thess. 2:7-12

12. Prayer and intercession – 1 Thess. 3:10-13, Acts 6:4, 16:13

13. Teaching and training – Acts 13:12, 17:1-4, 16, 17; Acts 18:4-11, 19:8-10; 1 Cor. 4:17

14. Leadership development – Acts 20:17-35


15. Preaching- throughout scripture

16. Conflict resolution – Acts 15

17. Setting in things in order – Titus 1:5; 1 Cor. 11:34, 14:40

18. Financial collection and distribution – Acts 11:30, Acts 2; 1 Cor. 9

19. Establishing new believers and groups – Acts 16, throughout Acts

The role of an apostolic leader varies according to the culture in which they serve, the association

or denomination of which they are a part, and their individual experience. Based upon the

scripture and a view of apostolic work taking place throughout the globe, I have organized the

work into seven primary roles of the apostolic missional leader. These roles are general in nature

and leave adequate room for adaptation to the culture in which one serves and based on the

uniqueness of the missional leader. These seven roles are:

1. The planting of churches and originating ministries personally or through involvement

and influence.

2. Establishing churches and ministries in the faith and in the mission of the church

through training, oversight, leadership development, and other general ministry

responsibilities.


3. Overseeing and strengthening established churches, ministries, leaders, and believers.

4. Developing and mentoring leaders through personal relationship, training seminars,

training institutes, resource development, epistles (letters), and other forums.

5. Ordaining, imparting, and sending ministry gifts to serve in the enhancement,

advancement, and leadership of God’s Kingdom.

6. Spiritual warfare, managing crisis, handling conflict, and leading reconciliation efforts.

7. Networking leaders and churches together in relationship and mutual edification and

coordinating larger city, regional, or global gatherings and events that strengthen the

Body of Christ and show forth God’s glory within the culture.

Types of Apostolic Leaders

There are different types of apostolic leaders. These are based upon the calling of the individual

leader and their personal style of leadership. Whatever the apostolic style, apostolic leaders work

together in an interdependent, cooperative spirit instead of a domination of one another or others.

While the apostolic gift is the primary gift in the order of God’s gifting (I Corinthians 12), it is not

the only, nor is it the greatest gift. It is simple the protos gift, the principle or first in order. With


such position there is a great responsibility in the missional leadership and example within the

Body of Christ. Apostolic missional leaders must work in voluntary, mutual submission to one

another, recognizing the local sovereignty and autonomy of churches and ministries who work

together for a mutual and common purpose. They must guard the authority of the local eldership

and pastorate, while serving to strengthen their ministry and effectiveness. Lastly, apostolic

leaders must practice mutual accountability. There are no lone rangers or supreme apostles in the

Body of Christ. Christianity has room for only one star and He dawned on the horizon two

thousand years ago. The only throne of leadership within the church is already occupied by the

Chief Apostle. Mutual accountability provides for a safety net within apostolic leadership,

especially those whom serve as primary leaders of networks and associations. Also, this provides a

spiritual example from the primary ministry gift within the Body of Christ. Mutual submission

must be directed by God and relational in nature as well as authentic in operation and, thus, to be

effective, cannot be assigned simply by regional denominational structure or as an act of political

process.

The first type of apostolic leaders are The Twelve. They are a uniquely chosen and gifted group

that are closed and enjoy as special and prominent place within the Kingdom of God.

The next type is Territorial Apostolic Leaders. Paul was a territorial apostle. Territorial leaders

are called to people groups, as with the Gentiles, cities, regions, nations, or global settings.

The next type is Truth Apostles. God uses these apostolic leaders to introduce or push for the

explanation of truth. He also uses them to reform truth when it has been lost or gone astray.

Examples of Truth apostolic leaders may include Saint Augustine and Martin Luther.


Another type is Teaching Apostolic Leaders. God uses them particularly in planting churches,

laying foundations, and perfecting the believers. Examples may include Apollos.

A further type of leader is the Tactical Apostolic Leader. These leaders are sent on specific,

tactical missions, usually under the command of a senior apostolic leader or as part of an apostolic

team. Examples might include Timothy and Titus.

Tandem Apostolic Leaders are those that connect with and build off of others. They often serve

along with another apostolic leader who takes on the primary leadership role or influence. An

example of this might include Barnabus.

The primary function of Trustee Apostolic Leaders is to oversee groups of churches and provide

a pastoral type oversight. An example of this type of leader is the Apostle James and his leadership

of the church at Jerusalem. We find no instance of him traveling from Jerusalem, but from there he

oversaw the church and apostolic work among the Jews.

Finally, I would identify another group of apostolic leaders as Apostles in Training. These are

emerging apostolic missional leaders who have the apostolic heart and sense the apostolic call, but

are developing in their apostolic missional gifts, and awaiting the recognition of other apostolic

leaders.

Apostolic Teams


Apostolic teams have always been a vital part of the apostolic mission of the church. For the

apostolic missional church to be a functioning mission, it must be mobile. Biblical apostolic teams

include:

Paul and Barnabus

Paul and Silas – Berea/Corinth/Crete

Paul and Timothy – Berea/Corinth/Ephesus

Paul and Priscilla & Aquilla – Ephesus

Paul and Tychicus – Ephesus

Paul and Erastus – Corinth

Paul and Tropheus - Miletus

In order to mobilize the church and expand the Kingdom of God, the local missional community

must provide several things. First, they need to provide people. The mission needs young

Timothy’s and Titus’. The local church needs to give people into the global apostolic mission of

the church. They must also provide prayer. This prayer for the apostolic work must cry forth for

souls to be released from darkness and laborers to be released into the harvest. There must be

ongoing, purposeful prayer for those that are laboring in the harvest and for the missional heart of

God to be restored to the global church. Local churches should identify unreached or spiritually

neglected people groups for which they can pray on an ongoing basis. They can identify and adopt

these groups through the Caleb Project or Joshua 2000 Project. The US Center for World Missions

is also a resource for tracking progress and needs within the global apostolic work of the church.

Finally, the local church can provide provision. Local missional communities must become more


actively involved in funding the apostolic missional work of the church, both local and global. We

must transform budgets to reflect the missional purpose of the church and move away from the

increased funding of consumer Christianity in the traditional church. In the words of John

Maxwell, “Without a vision people perish. But, without provision, the vision will perish.” The

funding and sending of apostolic teams that are comprised of apostolic missional people, who

share a common missional ethos, and leaders for the purpose of penetrating new areas and planting

new works are vital to the expansion of God’s Kingdom. Teams that include evangelists, pastors,

teachers, and workers can be sent into unreached areas or among unreached sectors and groups in

culture to share the Gospel, demonstrate the Kingdom, and establish an apostolic community.

An apostolic strategy that may work in any culture would include penetrating the new area, engage

the population within the context of the culture, and teach people the story of the Kingdom and its

Christ. Then an apostolic center must be established in a home, a school, a storefront, or other

inviting, non-threatening environment. Potential leaders should be identified as soon as possible

and enlisted for further training and commitment. They should be taught the Kingdom story and

God’s redemptive, restorative plan beginning at creation. They should be mentored according to

the apostolic discipleship process introduced earlier in this work. Newly converted believers

should be baptized and formed into a local missional community, enlisted in the apostolic

missional work. The apostolic team must work to facilitate an environment and relational

community of health, instead of focusing on numeric growth. The natural leaders that emerge

should be given increasing responsibility for leadership roles and assignments within the

community. The group should move into becoming a self-sustaining, self-governing, self-

supporting, self-propagating missional community. At the appropriate time, indigenous elders


should be ordained who understand the pastoral-teaching role, as well as the need for apostolic

trans-local influence and relationship within the community. The apostolic team should move into

mentoring, advising, oversight role, nurturing a strong apostolic relationship with the new

community. Finally, after a period of spiritual formation, members of the local community should

be enlisted to be part of an apostolic team that moves into another area to repeat the apostolic

process. The continued, purposeful, repeated sending of apostolic teams are the Biblical model

and pattern for Kingdom expansion.

Apostolic Emergence

There is a process through which an apostolic missional leader travels in the development and

release of his apostolic leadership and service. It begins with them sensing the calling and

awareness that they are set apart by God for the work of apostolic leadership. They then enter into

a time of training in which they grow in an understanding of scripture, the apostolic mission, the

apostolic dimension of the church, and will likely experience cross-cultural ministry and utilization

in the other offices of the prophetic, pastoral, evangelistic, and teaching ministry. After a period of

training, they will begin to recognize the emergence of apostolic giftings and tendencies. Soon, the

primary marks and characteristics of apostolic missional leadership will emerge. This will likely

include other developing leaders aligning with them for care, mentorship, training, and

relationship. As these marks and characteristics emerge, other apostolic missional leaders will

recognize the gifts and calling in their life. They will become involved in utilizing their gifts in a

larger sector of the Body of Christ and offer further development in apostolic leadership. Finally,

they will become increasingly recognized and more fully embraced as an apostolic leader with a


viable and proven apostolic ministry. They will be given greater responsibility and opportunity in

the influence of the Body of Christ within a city, nation or region and perhaps on a global scale.

Each level of responsibility and opportunity will demand further development, a closer walk with

God, and a deeper spirit of humility. It will also bring with it new challenges and spiritual attacks.

While their realm of influence may be increasing, the number of people with whom they can relate

or build a deep relationship will become smaller in number. No matter what their realm of

influence, they must accept God’s will for their life, remain in that realm, and give themselves fully

to the work of God within that realm. They have not been sent to do their own thing; they are a

“sent one” of God, released into the Body of Christ as an emissary of the Chief Apostle.


C h a p t e r 8

The 21st Century Missional Challenge

The missional leader has never been more important and needed than in the 21st Century. We are

experiencing a cultural shift of earthquake magnitude. In the process, the Church of Jesus Christ

sets on the fault line. We are rapidly losing both our voice and our visibility in this generation.

While the culture continues to change at lightening speed, the church struggles to be a flicker in the

face of darkness. The missional leaders must be ready to face the challenge of ministry in the 21st

Century. To effectively face the challenge, they must be able to define the challenge.

Despite disappointment with the traditional church, Americans continue on a spiritual quest. This

is good news for the missional leader and bad news for the traditional church. Loyalty is an

archive of America as people move to jobs, cities, and relationships that offer better and more

immediate results. In the same manner, they are no longer loyal to a denomination of the faith of

their fathers. Young Americans aren’t looking for the local spiritual franchise; they are looking for

relevance and return, but most importantly genuine relationship. They are searching for a

community of people with whom they can live life. Their loyalty lies with those whom show

genuine interest in their dreams, their hopes, their ideas, and them. Thus, they are not looking for

“churches”; they are looking for communities of people. This is exactly what apostolic missional

ministry is all about, communities of faith. Young Americans feel the felt needs of the world;

wars, famines, the aids epidemic in Africa, poverty in America, refugee orphans, slave trade in the


Sudan, and parasitic water infestation in India. They are no longer attracted to churches based on

what they say but instead on what they do. They feel that churches have failed to clearly articulate

a compelling and defining purpose for life along with having failed to deliver on their promises to

help mankind. The church seems uninformed, unmoved, non-stimulating, and therefore

unattractive. They see that while many Christians qualify by their belief, their resulting behavior

isn’t consistent with Biblical Christian principles. In their mind, the church does not have much to

offer different in life than what they already know. They can hear lectures at school, they can get

surface fellowship at Starbucks, they can hear better music on the radio, they can listen to people

complain at work, they can take their kids to the park to have fun, and they can get gossip over the

internet. The life of the believer in society is no longer a parallel life of chastity and charity; it is a

mirrored life of adulterous relationships, divorce, monetary greed, negative attitude, pedophilia,

addiction, and monuments to men. Jesus is now a Hollywood figure who was a friendly guy,

representing the God of Christians, and probably sinned while on the earth. With no defining

highway to heaven, all roads now lead to God.

What an incredible opportunity! There are 72 million young “Bridgers” (born between 1977 and

1994), the second largest group in America, and they are unreached (Rainer, p1). There are 44

million people born between 1965 and 1976, called “Busters”, that are also a wide open harvest

(Rainer, p 7). All they need is a message that makes sense, in a way they can understand, by

genuine people they can trust, in relational settings where they can explore and grow. There is a

wide open harvest field. In Matthew 10, Christ’s heart was broken with compassion for the people.

He identified them as “sheep without a shepherd”. They were overwhelmed with problems, but

their problem wasn’t their real problem. The problem was that they had no one to which to take


their problems. There was a leadership crisis; a shortage of apostolic missional leaders among the

people. His solution- “Pray to the Lord of harvest to send forth laborers into the field.” That is the

cry of my heart in the 21st Century. We must sent forth an apostole of apostolic missional leaders

and people to the fields of the world. Apostolic communities to live among the problems so that

people have someone to take their problems too. People need people, not organizations. People

need missional leaders, not managers. Leaders who will help restore the awesomeness of God, the

Lordship of Christ, and the power of the Holy Spirit. We need leaders that will reestablish the

purpose of the church as an apostolic Kingdom movement among them to facilitate transforming

lives. We need people who by their lifestyle, love, and light can paint a picture on the canvas of

culture that life in Christ is better than life in anything else. Leaders of faith, hope, and love.

Leaders that will, in the words of Leonard Ravenhill, “Turn on the light, instead of cursing the

darkness” (Godwin, p 114). Leaders who will restore the priority of the church to caring for

people. Leaders that will teach what Christ said versus what people must believe. And then will

live His words as a lifestyle. Leaders whose life and message will challenge people to make a

different kind of choice based on a pierced heart. Leaders that will be seen as spiritual leaders and

fathers, not attendance takers and budget managers. People need leaders they see in the church, the

coffeehouse, and then Calcutta. In a nutshell, leaders who are living the missional Kingdom life

and bringing others along side them for the journey, whose field is anywhere people are.

One of the great challenges of the church in this generation will be to preserve the message of

Christ while changing the method we have used to disseminate that message. We have wrongly

assumed that our traditional technique and setting was the God ordained avenues for the Kingdom

message. But in fact, it is not a technique or setting at all that is or ever has been used by God for


His message. It is a missional community of believers who annihilated the world view of the age

and infected the hearts of people with the Kingdom of God while living a parallel life of charity

and chastity within the culture to which they are called. Since it is people that God uses as His

tools, the cultural tools they employ are with few exceptions aberrant tools. What is important is

when the tools they have used from prior culture become barriers to affecting the present culture.

Since most of the struggles this culture has with the church are not theological but sociological, we

must examine why we are trying to preserve the things that we are. The obstacle is not the

message of Christ. For the most part, the obstacle is that we insist on preserving customs,

communication, music, architecture, and the like that is out of touch with cultural reality. We

insist, somehow, that these are sacred gifts of God that He will use to change the heart of men and

to mess with them is to cave into culture and offend God. We have lost the understanding that it is

the missional community of believers that is the tool of God in culture and an experience with the

Holy Spirit that will change the heart of men. We continue to try to use a bridle and saddle to drive

a Ford bronco. Never has there been more of a need to plant effective and relevant churches than

now. With research showing that only 4% of 9-27 year olds profess a personal relationship with

Jesus Christ (Rainer, p 165), one must ask not only “What is the problem?”, but also, “What are we

willing to do?”. With 4 young believers trying to infect a culture of 96 young not-yet-believers, the

task seems very overwhelming. Yet we create church environments and we operate our programs

according to the choices, interests, and preferences of those twice the age. What hope have we of

being a light while using wax in an age of halogen? Even Western Union, faced with fax machines

and email, sent their last telegram on February 1st, 2006 after 150 years in the telegram business.

They found it more feasible, and profitable, to build on the money transfer business. We must raise

up and inspire new, young, passionate missional leaders and allow them to be innovative and


creative in the formation of missional communities and empowerment centers that facilitate a

relevant ministry to this culture. All the while, older leaders must focus on serving to facilitate

their spiritual formation, being careful to mold disciplines and not cultural clones. While the

challenge is great for both young missional leader and the older missional leader, it is critical to the

future Kingdom purposes of God. In the words of Michael B. Knight, we must be careful not to

build “a new nest for a dinosaur.”

The unique work of the apostolic leader within the early church directly contributed to the unity of

the members, the strength of the movement and the expansion of the message. When that gift

ceased to be recognized and operational, the strategic mission of the church was directly affected.

The result was that the church became segmented, localized, and anemic. The result was an

administratively managed institution instead of a mobilized, strategic led missional movement. The

apostolic spirit and missional assignment of the church took a secondary and silent role within the

Kingdom of God. The strategic advancement of that Kingdom has continued to suffer over 2000

years later. The subsequent problem facing the 21st century church is that, while the understanding

and role of apostolic ministry is being restored in the church, the original purpose of apostolic

ministry as missional servant leadership providing strategic, developmental leadership and

visionary oversight in the advancement and enhancement of God’s kingdom, has yet to surface as

the primary message of its restoration. A vast host of servant leaders with the apostolic heart and

gifting, who clearly understand their role, develop organizational skills compatible to their calling,

work together in tandem with one another, and are assisted by apostolic minded believers, must be

restored within every sector and movement of the Body of Christ. Missional leadership must be

restored within the 21st century church, transitioning apostolically gifted leaders from the


managerial to the missional role within leadership, as well as incubating the emergence of new

leaders birthed of missional vision instead of cloning to meet the growing plethora of managerial

demands of the building bound church. What a challenge. What an opportunity. What fun!

BIBLIOGRAPHY

American Heritage Dictionary. Houghton Mufflin Company, 2006.

Barna, George. The Second Coming of the Church. Word Publishing, 1998.

Bonhoeffer, Dietrich, Ethics, McMillan Publishing, 1955

Cannistraci, David. Apostles & he Emerging Apostolic Movement. Renew Books, 1996.

Iverson, Dick. Present Day Truth. City Christian Publishing, 1989.

Jones, Beth. Jesus, CEO. Hyperion Publishing, 1995.

Lightfoot, Joseph B. The Apostolic Fathers, 2nd ed., translated by J.B. Lightfoot and J.R. Harmer, ed. and rev. by M.W. Holmes, Baker Book House, 1989

Lightfoot, Joseph Barber. The Epsitle of Paul to the Galatians. Zondervan Publishers, 1962.

Malphurs, Aubrey. Planting Growing Churches. Baker Books, 1998.

Rainer, Thom S. The Bridge Generation. Broadman and Hollman Press, 1997.

Strong, James. The Exhaustive Concordance of the Bible. Holman Bible Publishers.

Thomson, C. H. "Antioch, in Syria," International Standard Bible Encyclopaedia.

Edited by James Orr. Blue Letter Bible. 1913. 5 May 2003. 3 Feb 2006.www.blueletterbible.com

Wagner, C. Peter. Your Spiritual Gifts Can Help Your Church Grow, Regal Books, 1994. Godwin, Rick. Live Full, Die Empty. Bridge-Logos Publishers, 2004.

Barna Research. www.barna.org., George

Barna. Dictionary.com. Lexico Publishing, 2006. Joshua Project. www.joshua project.com., US

Center for World Missions World Christian Database.

www.worldchristiandatabase.org. Gordon-Conwell Seminary


http://www.barna.org/

apostole the reemergence of missional leadership by ray … popham.pdfiii apostole, copyright ©ray...

Documents