If you know very much about international churches, then you know that they have a poor track record of planting indigenous churches in the cities and countries where they worship. International churches often meet in English and focus on serving the foreigners, the expats, the migrant workers, and other non-locals. Their culture is often ‘Global-Westernish’ and their mission is usually a simple one – provide spiritual care and community for the foreigners. When they do this well, they can be vibrant and healthy spiritual communities for their members, even if they have very little impact on their host city’s native residents. However, when they do their job poorly, they can function like lowest-common-denominator expat clubs that model neither sound doctrine nor biblical Christian community.

It’s no wonder many missionaries have been taught to stay as far away as possible from international churches – especially if their goal is to learn the local language and culture and plant healthy indigenous churches. The fact is that very few international churches have ever gone on to plant indigenous, local-language churches.

But this may be changing.

In the last twenty years or so something has been happening in the international churches that meet in the unreached cities of the 10/40 window. Starting in the UAE, a handful of these churches committed to becoming healthy, biblical churches. Of course, as this took place they naturally developed a heart for missions and church planting. As these international churches were reformed, they then got involved in planting and reforming other international churches. A small network of related churches took shape and soon began to spread to other countries and continents. Before long, churches were being planted among other non-English-speaking migrant populations as well in the cities where these international churches ministered.

All of this was, of course, encouraging. But it didn’t mean that most missionaries suddenly viewed international churches as having much of a role in reaching the indigenous population. Sure, some locals joined these churches as members and worshipped in English. But there was precious little evidence that these churches were going to be strategic in planting churches for the locals. After all, where could you point to say that this had ever happened, instead of the international church simply sidetracking the missionaries from their difficult task? Because of this, most missionaries held them at arm’s length, despite growing calls from these churches for missionaries themselves to join them and to help them reach the locals. Some missionaries held this posture because of the poor or confused ecclesiology that is all too common among cross-cultural workers. But even missionaries who loved the local church had major concerns regarding contextualization and time investment when it came to this unproven idea that international churches could result in indigenous church planting.

Looking back on my own family’s experience, our concerns were three-fold. First, we were concerned that the international churches in our area were not healthy enough to play a central role in our church planting efforts. This was the case during our first term in Poet City. The international church there during that season chose a squishy pragmatic road when it came to things like expositional preaching, women preaching, gospel clarity in the services, and unbelievers taking the Lord’s supper. We felt we couldn’t be members there and work through this church, but rather had to work around them until they were willing to draw some more biblical lines.

Our second and third concerns had to do with vision and commitment. Would international churches actually embrace a robust vision of planting healthy local-language churches? And would they then be able to make the long-term sacrifices needed to actually pull off such a vision? Planting indigenous churches requires a massive investment of time, sweat, and ongoing problem-solving. It’s complicated enough to care for your own flock in one language and one broadly shared culture, let alone all the complications that come with trying to plant churches in a different language and culture. Noble intentions simply wouldn’t be enough.

At the beginning of our second term, and at that point newly living in Caravan City, we were connected to an international church that was actually healthy. This was deeply encouraging for us, as we were in need of some solid pastoring after a messy first term where we had struggled through language learning, team conflict, and planting a church in the house of a wolf. But what was doubly encouraging to us was that right as we were joining this church, they adopted a specific vision to see local-language churches planted.

It took about five years, but in the last few months they have done it – planted a local-language, indigenous church. As I reflect on how they’ve done this, a number of distinctives stand out. My hope would be that other international churches with a heart to plant indigenous churches can learn from the approach of our church here in Caravan City, not as some rigid methodology, but more as an example of sound principles and practices that can be wisely applied to different international contexts.

First, Caravan City Baptist Church (CCBC, as I’ll call them here) was committed to becoming a healthy, biblical church. Rather than finding its center in a vague mission to ‘provide welcoming community for as many expats as we can,’ this church committed to learning what the Bible had to say about the nature and characteristics of a local church – then they set about implementing it. This meant they focused on the gospel being clear, on a biblical understanding of conversion, and on fleshing out the characteristics of a healthy church. This pursuit of becoming a local church faithful to the scriptures was primary. If this meant certain expats left because they didn’t want to be part of a church that practiced accountable membership and church discipline, then so be it. This kind of posture evidenced a faith that believes a healthy church will, in the long run, be far more powerful and effective than one whose primary commitment is to be nice. It also meant that they would be able to model the kind of healthy church beliefs and corresponding structures strong enough to endure even in a place like Central Asia.

Second, CCBC adopted a specific vision to plant indigenous churches. At least in Central Asia, though I’d warrant just about anywhere, indigenous church planting doesn’t happen naturally. No, church planting requires a specific vision and commitment. CCBC adopted a vision to itself be an English-speaking church that would seek to plant local language-specific churches. This clarity for the church members and leadership meant that they were then remarkably receptive to missionary types like us when we began to talk specifics with them about what this kind of commitment would actually entail. Notice the sequence of what happened here. A clear vision (1) led to the kind of practical posture required (2) to plant churches across linguistic, cultural, and ethnic barriers.

Third, CCBC freed up its members for local language ministry. “As a missionary here, you need to know that we consider your ministry to the locals as your primary service to this church. We’re not going to seek to overload you with other service commitments to the church body because we know that ministering to the locals requires so much. Instead, we want to shepherd you and encourage you in your goal of seeing a local church plant.” We were stunned to hear this early on from the pastors at CCBC. It really is quite hard to be a healthy member of an English-language church and to seek to do local language ministry day in and day out. Trying to be a meaningful part of one church while trying to plant another can easily wear anyone out. If you’ve kids, then this is even harder. So, knowing we had this kind of freedom from the leadership to not be at every church event was deeply helpful.

Fourth, CCBC invested in local language resources and contexts to reach and disciple locals. The church leadership was intentional about getting solid resources translated. For example, back in Poet City, we used CCBC’s translated church covenant as a model for the one we created for the local church plant there, as well as a book on biblical eldership. They purchased ear-piece interpretation devices for the English services, a helpful way to serve locals who have come to faith when no local church in their language exists for them yet. CCBC’s leadership also supported the formation of local language home groups that met during the week, small groups of believers that were crucial for locals who were not able to experience deeper fellowship and encouragement during the English gatherings.

Fifth, CCBC opened up temporary membership for those who didn’t know English. As locals came to faith, they were welcomed into membership in the international church in the same kind of process that foreigners were, albeit facilitated by translation. Often, there were major language barriers, but structures like the local language home groups and in-service interpretation meant that these locals were able to be grafted into the body in a meaningful way even though everyone understood that it was not a viable long-term solution. Because of this, members and leaders who spoke the local language carried a special burden in this season to make sure those locals attending who didn’t speak English were truly being cared for and growing, and not falling through the cracks.

Sixth, CCBC had an elder who learned the local language. This pastor cared for the locals as they were coming to faith, led the home group they were a part of, and has now gone on to pastor the indigenous church plant as they seek to raise up local elders. I view this piece as extremely important. Having an elder, and not merely members, committed to learning the local language and leading a church plant not only provides better shepherding for the locals in the transition period, but it also keeps the indigenous church plant front and center – prioritized – for the busy church leadership and staff.

Seventh, CCBC had elders who continued to make English language pastoral ministry their main focus. While one elder and other members in the church took up the mantle of reaching the indigenous population, the majority of the elders stayed focused on the ministry of word and prayer in English. Just as an international church where no leaders learn the local language is less likely to ever plant an indigenous church, so an international church where all of the pastors are cross-cultural missionaries focused on the locals is also unlikely to do so. The international church must remain a strong and healthy body itself in order to one day become a mother church. At CCBC, this necessary health was greatly helped by the fact that the majority of the elders were not neck-deep in language learning, but in shepherding people in their own language.

Eighth, CCBC was willing to take the slow, proclamation-centric path of church planting. In a city where many were saying that only DMM-style, secretive oikos house churches would work, CCBC instead chose to focus on straightforward evangelism, discipleship, preaching, and modeling to open, mixed groups of locals. They didn’t squirm over foreigners leading, preaching, and baptizing, since for a number of years foreigners were the only ones biblically qualified to do so. Of course, the longterm vision was (and is) to see indigenous churches led by locals. And so far, the local church plant has one local elder in training and one local deacon, both faithful and trustworthy men. This is a remarkable amount of progress compared to most of the church planting work here. CCBC took the slow route, which in the end has proved to be faster than other methods that promised rapid church planting movements. Yes, it took five years from the initial attempts to gather locals together. And those early days were very hit-or-miss. Our family was there for those initial discouraging days, when some weeks no locals would show up to study the Bible in spite of dozens having been invited. But when, after four years, we moved back to Caravan City, we saw the same thing we had seen in Poet City. When the missionaries are willing to do direct Pauline ministry by example, when they are willing to be the stable core of an indigenous church plant for a decade or so, healthy churches get birthed. Churches that last.

Now, there are many missions contexts around the world where international churches are not possible. So I’m not saying that they are the key ingredient to cross-cultural church planting. But I am excited about the emphasis in circles like CrossCon on international churches because I believe the dominant missionary narrative that they are a distraction or even a hindrance to indigenous church planting is wrong. Rather, international churches can and should actually plant indigenous churches, and therefore serve as a strategic part of missionary efforts to plant churches among unreached people groups. It will take some specific commitments and actions for this to happen, the most important of which is a commitment to themselves become a healthy, biblical church that does faithful ministry. But if they do this, then I believe we can see all around the world what we are seeing here in Caravan City, an international church that actually plants an indigenous one.

The international church in Poet City is in need of a pastor. This church is in a much better place than it was during our first term, and eager for a faithful shepherd to lead their English-language church, which includes many members who are cross-cultural church planters. This role is partially funded and partially support-raised. If you have a good lead for a potential pastor, reach out to me for more details.

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*Names of places and individuals have been changed for security

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