Church planting models and leadership development in Hispanic contexts

Church Planting: Models and Leadership

Development In The Hispanic Context

Church planting is a process that results in a new Christian church or parish in a new and untouched locality. Different from church development that includes the introduction of a new service, worship center, or expression that is integrated in to an already-established congregation, church planting is a concept that starts from the ground up. For a new local church to be considered "planted," it must eventually have a separate life of its own and be able to function without the support of its parent body, even if it continues to stay in some sort of relationship either denominationally or through being part of a larger framework of churches.

In viewing church planting in terms of the Hispanic context with a direct connection to leadership and the successful development of a new church and congregation, one must first understand the basic models of church planting, which provide the structural framework for such leadership to stand upon. In doing so, the basis for the development and long-term success of individualized Hispanic leadership within the context of a new church can be viewed as guideposts within the Christian community and more specifically within the context of Hispanic Christian cultural identity.

The Church Planting Movement and Advocacy

The Church Planting Movement is a rapid multiplication of indigenous churches planting churches that sweeps through a people group or population segment.

Essentially, the process aims at rapid reproduction of churches within a specific area, or in the case of this paper, the Hispanic population. In accordance with the goal of newly-planted churches quickly planting their own churches to follow in the footsteps of the goal at hand, these entities begin the process of branching out almost immediately upon the inception of that respective church's existence.

Further, a main goal of the Church Planting Movement is the focus on the indigenous people for which the church itself is established. Indigenous itself as a word means generated from within, as opposed to started by outsiders. It is this fact that gives a particular unity to the congregation that is established within such churches. As these churches are created from the ground up with the hard work and perseverance of the people within a specific geographical and cultural area, the church itself is embedded with a certain cultural aspect that would not be present had a group of outsiders come into an area, built a church, established a plan of action for its operation, and placed within it a group of its chosen employees.

Whereas these aforementioned churches are basically "dropped" into an area in hopes that the native people of these areas will take to them, a planted church utilizes the individuals within a specific area to plant itself into the foundation of the people as a real plant would utilize the resources around it to nourish its own growth. Consequently, newcomers to the church, shortly after its development and its workings, will be unlikely to notice the work of any presence foreign to the area in which the church was established. As such, advocacy for the church growth movement has grown significantly in recent years. As one example, leading church growth writer, C. Peter Wagner says that Church Planting is the most effective evangelistic strategy under heaven, and for its advocates this remains church planting's greatest rationale.

Additionally, recent practitioners have developed theologies of church, place and community to answer criticism of early models.

The Parachute Drop Model

In understanding the parachute drop model of church planting, one must first understand the players involved in the process. In this situation, those players are a church planter and his or her family or affiliates. In this situation, the church planter moves into an area and completely starts from scratch. Having little to no connection with or existing support within the new area, the church planter and family are viewed as pioneers in terms of the territory they must conquer in order to succeed. In this case, there is great risk and a minimal success rate. While advocates of this method note the flexibility that comes with this model in terms of being able to reach otherwise untouched areas, the disadvantages are many. Such disadvantages include the significant toil and effort required for a planter and family to integrate into a new community without knowledge of the area or the people at hand, and often lacking financial and personal support.

The term "parachute model" itself springs from the WWI metaphor of a soldier being dropped by parachute into a targeted mission field of combat, ultimately landing alone.

This situation can be viewed as entirely similar to that of the church planter, who is dropped into an area with little support but his or herself. Sometimes referred to as "Conference or District sponsored, the parachute model is used in a circumstance where the following criteria is found, as stated by the Center for New Church Development and Congregational Transformation in Austin, Texas:

"The parachute model is used when a particularly gifted entrepreneurial planter has an affinity

with, and passion for a specific mission field and his/her skill sett and approach to planting may not require a mother church, and when there is not an established, healthy Christian Church in the target area."

The parachute model has a long history within the church and at times has proven exceedingly viable. While the world of today poses a far more secular era, often referred to as a "post-Christian era," it is increasingly more difficult to plant a successful church than it was in the 50s and 60s when the practice became widely popularized. Consequently, the parachute approach to church planting is used far more sparingly as it has proven less successful than other models.

The Partnership Network Model

The partnership network model encompasses a growing trend in which one or many organizations commits to working together to plant churches, forming informal alliances in the process. Such collaborative networks often share common beliefs along with a passion for starting new churches. Planters often get many of the benefits of the "sponsoring church" model but with increased autonomy in decision-making. As such, this pattern has the capacity to cross denominational boundaries.

One such example of successful collaborative church planting is the work done by the Association of Related Churches (ARC). ARC is one of several networks that help church planters launch new churches, while providing coaching, training, and financial assistance to those who qualify through the passing of a strict assessment. When a church planting candidate meets the following criterion, he or she may launch with ARC:

"An individual must have the capacity to find a sponsoring church, raise at least $30,000

through fund-raising, recruit a launch team of at least 35 capable and willing adults, and acquire a lease on an appropriate venue."

The Mother/Daughter Model

In contrast, the mother/daughter model of church planting is a model in which an existing church or church planting organization -- referred to as the mother -- provides the initial leadership and resources, including financial backing and personnel, to get a new church -- referred to as the daughter -- up and running. Such a model includes the selection of the church planter, who is often chosen from within the organization as such an individual already possesses the knowledge and complacency with the vision for the church at hand.

This capacity to move forward with the planting of a new church with the full agreement of the vision, values and beliefs of the sponsoring "mother" organization allows the new church the ability to establish itself fairly quickly. Author and pastor Frank Viola notes that while the new church is autonomous, the sponsoring organization often plays a significant role and holds significant influence in the new church -- often including decision-making during the pre-launch phase -- and brings with it the advantage of increased financial resources and the ability to draw core team and launch members from the previously-existing sponsoring organization.

The Multi-Site Model

With the multi-site church planting model, an existing church opens new locations, which is exceedingly attractive to larger churches looking to branch out into untapped areas. The motives behind the multi-site model of church planting vary from reaching more non-Christians to making more room than can be provided at an existing location. The evolving multi-site model has proved important in recent years by creating an entrepreneurial spirit of multiplication within existing churches. Where multi-site multiplication results in multiple leadership teams and replication of all aspects of church, then this method is a relevant form of church planting. Where the new expression is integrated into the current organizational unit, then no church planting has occurred but merely an extension of work of an existing congregation. Further, author Bob Logan notes that in the multi-site model, chemistry between the planter and the senior pastor appointed to the area in critical, as the senior pastor should be an active participant in the selection of the planter.

The House Church Model

The house church model centers on the planting of small groups which form and multiply via a network of people meeting in homes. Under this circumstance, individual cells are connected in a larger network that meets together periodically in a large group setting in hopes of focusing largely on personal growth, care and teaching through one-on-one or small group discipleship. Author Wolfgang Simson notes that "groups are birthed through multiplication, and often die only to resurface months or even years later."

In such systems, the church holds a type of governmental system that is structured within. For example, the appointed pastor is responsible for many house churches, while each individual house church has elders that monitor the goings on of these separate entities. Many house church advocates see the elevation within these structures as a model for true community in an environment that is not as structured as traditional churches.

The Restart Model

Finally, is the restart model of church planting, which occurs when a struggling church decides to begin again entirely. In this instance a church completely disintegrates and the "planting" of a new entity takes place. This "rebirth" does not necessarily mean altering the location or the leadership of the establishment, but could involve minimal changes and alterations to the internal structure of the church that proved ineffective within past congregations. In following such a church planting model, congregations and community members are able to pool resources in order to bring a new life to the community that is being served by the creation of each respective church. In allowing planting team members to voice their opinions on the new portions of the church at hand along with constructive criticism as to the reasons the past entity did not work out, the new church that is to be created is given the change to rise like a phoenix from the ashes as an embodiment of all the individuals who took part in its creation.

Church Planting and Leadership

Many would argue that it takes a leader to successfully plant a church, but the question as to what defines a leader remains a prominent one among the minds of many, especially in dealing with Christians. James MacGregor Burns notes that leadership "is one of the most observed and least understood phenomena on earth," with hundreds of books and articles written each year on the subject, without a universally accepted definition of true leadership.

There are three noted definitions that demonstrate the diversity of opinions about and insights into leadership in terms of Christianity. Firstly, it can be said that "leadership is influence, the ability of one person to influence others."

Next, is notion that "the central task of leadership is influencing God's people toward God's purposes."

Finally, is the following sentiment:

"A Christian leader is someone who is called by God to lead, leads with and through Christ-

like character, and demonstrates the functional competencies that permit effective leadership to take place."

Essentially, a church planter is one who must be able to gather and lead a team of people in order to plant a church, and one cannot effectively plant a church without being a spiritual leader, which is a characteristic that cannot fully be learned. Such leaders must embody the fundamentals of the tasks that they are asking others to arise to. As a church planter cannot dictate the mission at hand to others, but must become party to it through physical and emotional work and strife, strong leadership qualities are essential.

Church Planting in the Hispanic Context

There are several demographics of people who have proven extremely valuable to Christianity in recent years, one of which is the Hispanic population, particularly in the United States. Journalist Rodolpho Carrasco noted the following example of such an influx in church planting in his 2010 article, "Catching Up with Hispanics." He references Efraim Espinoza, Spanish-language editor of Pentecostal Evangel Magazine, who received a call from a pastor who had planted a church in what was once a predominantly non-Hispanic area: North Liberty, Iowa.

Espinoza notes that the pastor called for help because of the massive influx in Hispanic parishioners, who migrated to Iowa largely for farm work and ultimately put down roots in the area, increasing Iowa's Hispanic population from 33,000 to 82,000.

With such a demand for church planting in highly Hispanic areas comes the need for multi-ethnic churches that cater to many demographics under one roof. Dr. David Moran notes that multi-ethnic churches enhance the effectiveness of the mission at hand.

As individuals need each other to fill out service and to see the truth more objectively along with carrying out missions more effectively, church planting provides both homogenous and heterogeneous aspects of the group community. In one sense, the multi-cultural unification of a congregation as one body allows for heterogeneous camaraderie of faith and persons, while the body itself provides a homogenous network of like-minded believers focused on the same goal.

The sense of urgency that has been attributed by Christian groups to continue engaging in Hispanic evangelism and discipleship has continued to progress in recent years, with church groups branching out significantly into heavily Hispanic areas. Hispanic coordinator for the Evangelical Covenant Church in Houston, TX, Walter Contreras notes that the process for church planting within Hispanic communities is more detailed than many assume. He says:

"There are many factors besides language to be considered in planting a Hispanic church.

Church-planting trainers need to be students of Hispanic culture. In the training process, it is important for Hispanic coaches to be available to Hispanic church planters, for interpreting course material, converting case examples to Hispanic culture, and for encouragement and nurture. I am Argentinean. My work involves a lot of acculturation to the many different Latino

cultures, because its not just about knowing Spanish. I have had to learn how to be a Mexican,

how to be a Puerto Rican, how to accommodate my speech and social skills."

In response to the latest U.S. Census Bureau report, released in April of 2011 which revealed that the Hispanic population has grown to 50.5 million, or roughly 1 in 6 Americans, Reverand Samuel Rodriguez notes to The Christian Post, that this figure has two powerful impacts within the U.S. Christian community, including the forcing of Anglo-Saxon American churches to expand their outreach programs in their communities, and the realization that the Hispanic church is experiencing the fastest growth in history in such a way that the largest denominations such as the Southern Baptist Convention, Assemblies of God, Churches of God, and the United Methodist Church, among others have confirmed that their growth comes largely through the planting of Hispanic churches.

Religion and Cultural Identity

Religion has long been viewed as a vehicle for cultural identity, which is exceptionally true in the Hispanic context. Ethnic identity and religious identity have merged in many populations, and among Hispanics, religion and cultural identity have blended over the centuries to produce a context in which ethnic and Christian identities are dramatically and intimately connected.

Religion along with its many movements over the centuries, has played an extremely pivotal role in the shaping of the Hispanic culture -- in all its diversity -- into one that is deeply rooted in religion and religious history. Religion itself has provided the core values and views that have shaped entire cultures and nations, along with remaining a guiding force in how individuals around the world have led and continue to lead their lives through the centuries. For the Hispanic population, religion has played a major role in its birth, history, culture, social, life and social institutions. Additionally, major historical events, such as the Spanish Inquisition and the Spanish conquest of the indigenous populations of the New World in the name of religion, have shaped the Hispanic population and its experience.

Therefore, Hispanic history in itself along with the culture that encapsulates it are deeply rooted in religious dynamics and continue to reflect the central role that religion has played in its development with each passing year.

In viewing the Hispanic context of religion and most notably Christianity in today's context, it is clear that religion still plays a massive role in the cultural and social histories of American Hispanics. Because such events as the Spanish conquests and the church's involvement in Hispanic culture has continued to remain interconnected, contemporary Hispanic culture still holds much of the same religious core that it did during the time of the Inquisition.

Christianity and mainly Catholicism have long been central aspects of Hispanic culture and religious life, and in more recent days, Hispanics have begun to examine and claim ownership to the inception of Christianity in America, and rightly so as they have been pivotal members of the Christian population since its inception in the country hundreds of years ago. Such connection to Christianity has made church-planting in Hispanic-dominated populations ideal for the expansion of the church, and "planters" from around the world have realized the benefits of planting new churches in areas with such diverse, culturally-based, religious, and introspective populations of individuals.

Multicultural Church Planting Models

Oftentimes, church officials will look towards distant nations when looking toward the expansion of Christianity, but the reality is that church-planting in a domestic setting as well as internationally, yields a much greater result. As America is itself a melting pot which blends nationalities in every aspect of life, so should the Christian church be. Such is the belief of church-planters who believe in a multi-cultural approach to church-planting and congregating.

In utilizing this approach, planting teams seek to start and organize a number of languages and ethnic-based congregations that would all share one facility. This has been seen in many of the churches planted in Hispanic areas as mentioned previously. The focus of this type of work is on starting multiple worship services, each designed to meet the needs of a particular cultural group. In utilizing this type of model, all of the congregations are expected to work together in an environment of unity and fellowship. This type of interaction and acceptance contribute to the "umbrella" church in finances, ministry, and governance.

In doing so, each congregation is autonomous and has its own pastor and lay leaders, but expenses associated with the use of the building are shared equitably, contributing to the overarching sense of equality of all parishioners regardless of ethnic background or socioeconomic status.

Additionally, in the multi-cultural model, research has shown that for a truly multi-ethnic church to succeed, there must be both quantitative and qualitative dimensions in place. Not only must there be significant numerical presence of various ethic groups, but the church must be committed to contextualize its entire ministry and administrative structures to adequately represent and involve each group in the very life of the body. Additionally, each ethic group must be present in some manner of speaking in each aspect of the church's daily operations. As the inception of multi-cultural church planting groups take hold of an area in order to create the basis of a church, so must that group remain prominent in that church's continued functioning and dealings as the years progress and the body of congregants becomes more and more diverse.

Such a result has been seen in church planting operations within the Hispanic community. Varying geographical areas that minimally represented their Hispanic population in terms of churches and religious establishments, upon embracing the model of multi-cultural church-planting, reformed not only the Christian communities within these regions, but the cultural aspects of these communities as well.

With a blending of culture comes a greater acceptance and appreciation of those cultures, many of which would never congregate without a religious body present. As time goes on, the opportunity for urban and cultural acceptance and blending is unparalleled. The complexities of many geographic areas stem largely from the diversity in culture from area to area. The planting of churches in these areas creates an effective way to bridge the gap between cultures, and educate people in a manner that is unattainable through any other context.

The success of such a blending of cultures depends on the hard work, cultural sensitivity, learner's spirit and openness to redirection that many societal contexts do not provide. In finding and utilizing an area of community in which each member comes into the situation with this sensitivity and knowledge, as well as a shared faith and focus on brotherhood, these models bring focus to acceptance and workability that will continue to thrive for years to come.

Hispanic Involvement in Church Planting

Church-planting efforts in North America have been largely impacted not only by the utilization of growth in Hispanic communities, but with the aid of Hispanic individuals who have taken up the call to become church planters themselves. As the Hispanic population in North America continues to grow and surpass all demographic projections, it is projected that 24% of the U.S. Population will be Hispanic by 2050, which is only two generations away.

The goal then, for Hispanic Christians, is to intentionally plant indigenous, healthy, reproducing churches, contextualize evangelism strategies for broader distribution of the gospel as a continual activity, enlist, equip, empower and mobilize lay leaders, and whatever needs to be done to be ready to respond to the explosive Hispanic population growth in North America.