Reassessing the Frontiers Measuring Insider Movements? Shifting to a Qualitative Standard by Kevin Higgins

n the world of mission, the topic of movements is in vogue. Books about movements, training programs to equip people to produce movements, and organizations claiming to catalyze movements are a major growth Iindustry. We might even say we’re in the midst of a “movement-movement.” L. Waterman recently inquired into this development when he asked a very 1 appropriate question: do insider movements actually qualify as movements? His inquiry was framed by the descriptions of movements put forth by David 2 Garrison, David Watson and others, and focused on how we can know if the movement aspect of insider movements was true.

This article is intended as part of the ongoing discussion of that question. Let me be clear: I am not addressing the insider aspect of such movements, but I’m asking instead just what sort of criteria we should use to evaluate the movement aspect.

I begin with a quick overview of recent thinking about movements to provide some context. Then I want to narrow down the many crucial questions to the Kevin Higgins has served in the two that seem to me to be at the heart of all our measurements of movements. Muslim world in two countries of After examining those questions, I conclude with the criteria that I see used South Asia, helping to develop work in emerging movements to Jesus that in the New Testament, and apply this to my own assessment of insider move- now extend to more than a dozen ments, as movements. language groups. While serving alongside local leadership, he served as International Director of Global The Movement-Movement Teams from 2000 to 2017, and today continues to coordinate their While this appears to be quite a recent development, historically the fascina- ministries in the Asia region. He also tion with movements seems to stem from the work of Donald McGavran and oversees their involvement in Bible 3 translation, the subject of his doctoral his research in India a generation ago. McGavran was a missiologist. He had study (PhD, Fuller School of Inter- lived and worked in India, the son and grandson of parents and grandparents cultural Studies). In 2017 he became President of the William Carey who were also missionaries in India. And his concern was for how the gospel International University. Kevin and might spread throughout the great land of India. He noticed that it did spread his wife, Susan, have three grown daughters, Rachel, Sarah, and Emma. in some cases, and not in others and asked, “Why”?

International Journal of Frontier Missiology 35:1 Spring 2018•21 22 Measuring Insider Movements? Shifting to a Qualitative Standard

The initial impact of McGavran’s work versions of their work. Perhaps some initial survey of insider literature un- was felt more deeply in the western don’t even realize that there is a family covered no examples of such numerical church, particularly the North Ameri- tree connection between current move- criteria. He states, can church, than it seems to have been ment thinking and McGavran, much We can understand . . . that in an in the mission world. This impact is less the church growth movement. Insider Movement, the believers re- evidenced in what came to be known main within their prior socio-religious as the church growth movement (that While I would suggest that there are group. But I couldn’t find any numeri- word again). It seems ironic to me that major differences between current cal criteria for a “movement.”5 his thinking about movements created expressions of movement thinking and Before assessing things further, I will a movement, but not the sort he was the former church growth movement, include here the types of numerical likely to have imagined. including what I believe is much more sophisticated missiological and cultural measurements Waterman did find in For critics, there were a number of reflection, there is at least one major his exploration of other types of move- controversial elements in McGavran’s trend in common: the DNA of the ments. Waterman has summarized two thinking: his heavy reliance on social earlier church growth movement is evi- of the most widely known. He writes, science-based research, an apparent denced in the present tendency to ap- For example, David Garrison begins A emphasis on numbers, the homoge- Wind in the House of Islam with this 4 ply numerical measurement to whether neous unit principle, and his promo- something is or is not a movement. definition [of a movement]: “. . . at tion of the idea of focusing mission least 100 new church starts or 1,000 resources on responsive fields while baptisms that occur over a two-de- 6 holding less responsive ground with cade period.” (p. 5). minimal personnel until a responsive And, season might emerge. David Watson . . . ”. . . a minimum of The church growth movement focused one hundred new locally initiated on trying to figure out how to ap- Are there and led churches, four generations ply some of McGavran’s principles to deep, within three years.” (p. 4) In western churches. Almost all of these numerical measuring both cases, their definition enables controversial aspects just outlined them to offer a clear estimate of the number of CPMs in the world at the made their way into the church growth points for insider time of their writing (Garrison: 70 movement’s application of McGavran. movements? among Muslims; Watson: 68 total).7 In particular, his methodology of ask- ing why some churches grew and oth- The two examples cited by Waterman ers didn’t, became a key point of focus. are clear, concise, and numerical. But Later, church planting became a there is a core question buried inside priority within the church growth Numbers and Movements these statements, and the answer is not universally agreed upon among movement. This developed for a very Church growth analysts in the early practical reason: more unchurched movement proponents and trainers. In days spent a fair bit of time having to fact, the answer to the buried question people came to be “churched” as a justify for critics their use of numbers result of church planting than through has yet to be universally agreed upon in measuring the health of a church. between denominations. other methods. Today movement proponents and More recently the range of how move- researchers are asked to explain move- Questions Behind the ments are described and defined has ments in terms of numbers, or to es- Questions multiplied: church planting move- tablish the legitimacy of their research ments, disciple making movements, with certain numerical markers. Clearly one element that both these house church movements, simple definitions seek to answer is: That last point brings us full circle, back church movements, insider move- How many churches does it take to to Waterman’s questions about insider ments, less frequently, mission plant- know you have a church planting movements: given that most other ing movements, and even more rarely, movement? movement descriptions have numerical movement-planting movements. measuring points, and the ability to un- That question makes sense. These are Most of these recent examples do not equivocally determine whether there is after all, examples of church planting trace their lineage intentionally to a movement, is there something akin to movements. But this begs a question McGavran, at least not in published this for insider movements? Waterman’s about which the Christian world has

International Journal of Frontier Missiology Kevin Higgins 23 been divided for centuries. Here is how I would phrase it: see the emphasis of the New Testament to be How do we know when a given “fel- qualitative in nature. This is the case when lowship” or study group is a church? I evaluating a church or a movement. This will include a number of factors, just one of which would be how many qualitative measurements as a working First, in my experience there has been people need to be in a church before assumption. What about numbers? a major issue when we have tried to as- you can count it as a church for the sess a work numerically. In the cultures purposes of answering whether there Is Counting Wrong? with which I am the most familiar, it is very difficult to ask about numbers is a church planting movement? I am not arguing that counting is always without giving very subtle messages wrong, or that it is an inappropriate In this article I will not be able to thor- that more numbers are better, and thus exercise. There is a whole book in our oughly explore this crucial question that one’s success and honor as a leader canon, after all, which has been titled about what it is that enables someone is tied to the numbers one can report. “Numbers” in English texts. While the to call this or that group of believers a This can lead to a very subtle pressure census of Israel undertaken by David church. So, for practical reasons, I will to inflate and make things sound good. in the Old Testament receives mixed reference another article by Waterman When this dynamic is added to the reviews, there is no question that the on this topic, and will use his conclu- very common element of wanting to numbers Luke provides in his account sion as a working definition: please others by reporting what will of the growing Jesus movement in A biblical church is a significant group make someone we respect happy, the Luke-Acts is an example of counting of Jesus’ followers having an identity pressure can become more than subtle. as a church (ekklesia) who gather to- and reporting. There is nothing wrong gether regularly on an ongoing basis, with counting, unless—depending on Another reason for my approach is with recognized leadership under the how one reads the census accounts— the principle that if the qualitative headship of Christ, to worship God and one’s motivation or inspiration is wrong. measures are healthy, the quantification encourage one another in obeying all and numerical growth will take care of Where does that leave us relative to us- his commands (including, but not lim- itself. I understand the parables of Jesus ing numbers to measure a movement, ited to baptism and the Lord’s Supper). about the Kingdom to suggest this. or to assess if in fact it is a movement? Several things are worth noting, in my That aspect of the question is after all The third element in my thinking opinion, before moving on. First, there is the real crux of the matter. about this is that I see the emphasis not a specific numerical criterion other of the New Testament to be qualita- I read the accounts in Luke-Acts as than the statement “significant group.” tive in nature. This is the case whether reporting growth, certainly. But I would Second, there is an assessment included we are evaluating whether a disciple is be hard pressed to assert that Luke’s which is based on the intention of healthy, a church is healthy, or a move- numbers are being used as evaluations those gathering: “having an identity as ment is healthy (more on this assertion or assessments. They are reported almost a church.” Third, and finally, the criteria below). This brings me back to the casually, and I sense no hint of “proofs.” are essentially qualitative in nature. main discussion. Thus, I don’t have a strong objection As I mentioned above, I will use this as to counting and measuring, but I do Criteria for Assessing Insider a working definition of “church.” This not assign numbers as the essential article is not aiming to discuss “church” Movements measurement of a movement. Since I but rather the criteria for assessing the As someone who is known as an advo- also assume that Waterman, Garrison, 9 “movement” aspect of insider move- cate for so-called insider movements, and those promoting disciple making ments. This definition is sufficient for I am often asked questions such as 8 movements (DMM) would probably accomplishing that purpose. “How do you know these movements agree with me on this point, an ad- are real? How many believers are Before moving further into my main ditional word is probably warranted to there? How many churches?” These purpose, it seems wise here to pause explain further why I have not empha- questions have been indirectly influ- and address a potential misunderstand- sized or exercised numerical mea- enced by the history I reviewed earlier: ing. I have mentioned above that the surements in the movements I have numbers, church growth, assessment. church growth movement was critiqued witnessed (and let me be clear, this for, among other things, its appar- includes both insider and non-insider The survey above has hinted that ent emphasis on numbers. I have here expressions of movements within my there has been a parallel emphasis as clearly shifted from quantitative to organizational sphere and ministry). well. I have already mentioned that I

35:1 Spring 2018 24 Measuring Insider Movements? Shifting to a Qualitative Standard appreciate Waterman’s definition of movements in order to report, or prove, number of things made my colleagues 12 church as essentially qualitative in na- or support an argument. Instead we and me increasingly uneasy about ture. I am going to argue for a similar are primarily seeking to help a move- these standards. approach in assessing movements. ment emerge, grow, and then catalyze First, all of the first three selves were more movements. So, we look primarily In fact, even in some of the examples developed in response to the felt need for at the dynamics, the qualitative ele- already mentioned, which use nu- handing over already functioning mission ments that seem to make this happen. merical measurements for movements, churches to local leadership. They were qualitative assessments are included Where do we find those elements? primarily used, in other words, to address as well. So, for example, in addition to developments in a relatively established clear quantitative measurements, Gar- Looking for Qualitative Criteria mission situation, instead of a context rison also describes qualitative charac- looking to foster newer movements. teristics of movements: Actually, while I would love to be able to say that our organization bases its Second, as such, there is a sense in • Effective, reproducing bridges that assessments of movements completely which these selves were in fact not part lead to massive gospel witness and only on criteria we have discovered of the original vision or purpose of the • Effective, reproducing gospel pre- in the New Testament, the reality is a churches they were now trying to en- sentations little more messy and less direct. In fact, courage to be independent. The selves • Reproducing discipleship that turns we had already started using certain were never really criteria to measure a new believers into CPM partners criteria and teaching others to use them movement, but were employed to as- • Rapidly reproducing churches sist in a hand over. • Reproducing leadership develop- ment10 Third, the emphasis on self cre- ated more of a focus on just that, the Another example of this qualitative trend dimension of self, and not on those comes from a more recent articulation of dynamics of propagating, governing, disciple making movements. Note these We began by supporting and theologizing. The ul- qualitative descriptors: modifying the timate aim of that thinking was to get Disciple Making movements are su- younger mission churches to do these pernatural acts of God. They are “Three Self ” things themselves. outside of human control. They are not institutional, tradition-bound, criteria. Fourth, and closely related to this, we managed, or owned. Disciple Making became convinced that the implanting movements are often characterized and repeating of the word “self ” in our by young believers still in a Disciple day was a not-so-subtle message that Making and maturing process them- smelled of western individualism. This selves, passionately in love with Jesus, seemed directly counter to the picture of who go from their newly established before we began to apply what I think is koinonia and partnership so deeply root- community of believers to make new a more fully biblical set of lenses. disciples in a new region from which ed in the New Testament movement(s), a new community of believers quickly We began by modifying a set of criteria which served to connect churches in emerges. This rapid multi-generation- based on the “Three Self ” criteria devel- ways that were interdependent. al self-replication of churches in a giv- oped by both Henry Venn (Anglican) Fifth, that fourth self, “self-theologiz- en region or population segment de- and Rufus Anderson (Presbyterian). fines church planting movements.11 ing,” created huge misunderstandings, Later a fourth “self ” was suggested, I not only among those outside of our believe by Paul Hiebert, and so we in Each of these qualitative lists certainly organization, but also among those mission began to speak of “Four Self ” includes numerical growth assump- within our agency. This was so much Movements, which included: tions, and thus logic might lead to the case that often we were unable to definitions and thresholds. As we have • Self-Propagating overcome the resulting static, doubt, seen in Garrison, this is what does • Self-Governing and confusion merely by the constant take place. And for such research to be • Self-Supporting redefining of what we meant by “self ” published, this may be necessary. • Self-Theologizing and “theologizing.” We concluded a different term was needed. But in my case, and the case of how our We developed definitions and a tool organization approaches things, we are for assessing progress in movements Finally, the tool we had developed was not primarily assessing the health of among the unreached. But over time, a complicated, wordy, hard to use and

International Journal of Frontier Missiology Kevin Higgins 25 difficult to pass on. One result of this Are there quantitative-numerical Scriptural Quantitative Criteria? difficulty was a clear resistance to its details that could surface in the an- I will conclude this section with a brief use, even among our leaders. swers to these qualitative descriptors? look at some other New Testament pas- Certainly: how many disciples? How sages that might speak to this topic. As Four Signs of Healthy many churches? How many leaders? I continue to probe the New Testament Movements How much funding and resources? and seek to understand what makes for a In addition to these considerations, we And so on. But in our view, if the dy- healthy movement, I have come to appre- as trainers were being affected by our namics are healthy, if we receive posi- ciate Paul more and more in this regard. I own delivery of our programs. That may tive answers to the descriptors above, offer some citations as examples, but not sound strange, but allow me to explain. then there is a movement, regardless as a comprehensive list for every topic. One component of our second level of of the size or numerical measurements. Spreading of the Gospel training is a series of five studies focused Doubtless, there are many other on Luke and Acts. In a short period of 1 Thessalonians (the word went forth time we go through those books five qualitative dynamics of movements we from you), Colossians (how to treat times, each time asking questions related could have included and perhaps still outsiders, asks for prayer for his own to healthy movements. The aim is to should. As we continue to grow and witness), Philippians (sees the Philip- help those we train to identify the dy- develop, perhaps we will do so. pians as partners in the gospel as Paul namics that help movements grow and Figure 1. The “Four Signs of Healthy Movements” Assessment Tool spread and mature and remain healthy.

As a result of these repeated readings, Sign 1: Multiplication: A movement with the vision to reach others. Matt. 28:16ff. those of us in leadership found that • Believers share their faith with others regularly (resulting in more disciples and these texts kept speaking to us. The churches). dynamics which we had discovered • At least some believers have begun to reach out to other UPGs. inductively in Luke and Acts were Comments: actually quite different from the four selves we had been telling our trainees to use in applying the training. There Sign 2: Leadership: A movement empowered to lead. 1 Tim. 3:1, 2 Tim. 2:2 was a growing sense of disconnect. • Leaders have been equipped to organize the movement. • Leaders from within the people group train other leaders. For all of these reasons, we felt a change was needed and decided to try to rethink, Comments: simplify, and re-express. We asked several people from different cultures within our Sign 3: Raising Resources: A movement equipped to thrive. 1 Tim. 5:8, Acts 18:1ff. organization to suggest changes. • Leaders teach believers to be good stewards and generous givers. As a result, we came to speak of “Four • When needed, believers in the movement have started small-scale businesses in Signs of Healthy Movements.” Figure order to create local resources and sustain the movement. 1 is a version of the tool in a simplified Comments: format. The statements in italics are the “signs,” and the bullet points are the descriptions. We discuss whether a team Sign 4: Scriptural Engagement: A movement able to use the Scriptures well, and is seeing these dynamics, and if so, how teach others to do so. 2 Tim. 2:2, 15; John 5:39 developed are they. The sub-sections end • Leaders are able to understand Scripture and apply it to their culture. • Leaders are able teach these truths to others. with a space for open-ended comments, and there is a space in our form to indi- Comments: cate whether the particular sign is or is not yet indicating strength and health. Summary Assessment: There are several important changes here Overall Status: from the previous tool we had devel- Movement (Yes, or Not Yet): oped. But, in the interest of this article, my main point in sharing this tool is to Overall Comments: explain the sort of qualitative assessment approach we have elected to take.

35:1 Spring 2018 26 Measuring Insider Movements? Shifting to a Qualitative Standard shares it in Rome and rejoices in many coworkers. And this perhaps sug- conclude that the criteria in the epistles expressions of others’ preaching as well), gests as well that for Paul “leadership are quite rightly applicable to movements. Romans (Paul’s own vision and passion development” and “partnership” were What about other criteria, such as num- for the gospel in unreached areas) overlapping elements of his service. bers, etc.? I think it would be a mistake to Leaders The list could be much longer, but argue that the absence of such criteria in This is seen again in his own practice, suffice it to say that Paul seems to have the New Testament means we are wrong his lists of coworkers (Colossians 4 clear qualitative ideas about the crite- to develop and use such today. I see why for example) and in commands such ria of healthy, complete, and mature others have done so. I see the value of its as those in 2 Timothy 2:2 and in 1 communities of faith. place in research. I see the need, when Timothy 3 and Titus 1. preparing a book about movements, to be Before I conclude, two questions able to describe how one decided what to Relationships, Unity, and Resolving 15 might come to mind: look at and what not to look at. Conflict 1. Does this mean we are right to My point, essentially, is not that it is Relationships are probably mentioned in apply these to a movement? every letter. The most famous examples wrong or inappropriate to use numbers 2. And if we do, is it inappropriate to include the “one another” commands in order to measure, but simply that suggest more quantitative criteria? and 1 Corinthians 13. Paul goes to great they are not essential criteria. lengths, as well, to call believers to a high My reply to the first question runs the risk level of unity in diversity: he expects the of opening a new controversy—perhaps! In Conclusion Romans and Corinthians for example, to Initially I introduced the historical con- be able to truly accept without judgment text for what today can easily be charac- brothers and sisters who differed in con- terized as a movement-movement, and science over some significant issues. Paul has clear then focused this article on assessing the Gospel and Sound Teaching “movement” aspect of insider move- qualitative ideas ments. After weighing numerical/quan- This includes explaining the gospel about healthy, titative criteria, I have suggested that positively and correcting false expres- qualitative measurements are sufficient sions, too. Paul lists this as one of his complete, and mature and, in my opinion, to be preferred as motives for the writing of almost every 13 criteria for evaluating movements. one of his letters. communities Living in Christ, and Christ Living in Us I suggested that quantitative measure- of faith. ments tend to foster inflated reporting This is such a frequently mentioned and the need to please (and to avoid per- theme in Paul that I cannot even begin sonal shame as well). I have noted that to list all the references. There is a deep I am convinced that the distinction while the Bible provides examples of and profound spiritual mystery behind between “churches” and “movement” is counting and numerical measurement, and beneath the cognitive truths we a distinction not really made within the it seems to be more by way of citing ex- sometimes associate with truth. New Testament. This conviction raises amples and giving testimony, as opposed Generosity implications for the closely related topic to measuring and assessing. And I have 14 of “modality and sodality,” an assump- shared both biblical and organizational For example, see 1 Corinthians 16, 2 examples of qualitative measurement. Corinthians 8–9, Philippians (one of the tion about two distinct ecclesial structures first “missionary prayer letters” thanking that is prevalent in modern mission I will close by returning to Waterman, partners for their giving). There is also the thinking. I do not have space to argue whose queries prompted this article: example of him using his own resources. this thesis, but I only wish to observe I began wondering: How large is a from Acts and Paul’s epistles that what Partnership/Koinonia “small” insider movement? How large we may distinguish as movement, church, would an average-sized Insider move- Philippians comes to mind again, churches, mission structures, sodality, and ment be? How many people, fellow- especially in the use of koinonia: “in modality, etc., are actually all just empha- ships (ekklesia), or somethings would the gospel,” “in the Spirit,” in “the suf- ses within one actual reality: the gospel be needed for something to properly fering of Christ,” and in “the ministry spreading and bearing fruit in more and qualify as an Insider Movement? I couldn’t find an answer anywhere of giving and receiving.” We could add more lives, churches, and places (see Co- in the [Understanding Insider Move- Paul’s use of “co-,” “with,” and “fellow” lossians 1). And, based on this thesis, I do in compound words describing his ments] book. (Waterman 2016)

International Journal of Frontier Missiology Kevin Higgins 27

I understand and sympathize with the the House of Islam (WIGTake Resources, 14 See Ralph Winter’s article “The question. We who advocate for insider LLC, 2014). Two Structures of God’s Redemptive Mis- 3 movements have not clearly articulated McGavran acknowledged reliance on sion,” in Perspectives on the World Christian the criteria we use in determining how the earlier research of J. Waskom Pickett, Movement: A Reader, eds. Ralph D. Winter and Steven C. Hawthorne (Pasadena, CA: or when a given movement is in a fact whose book Christian Mass Movements in India (Abingdon Press, New York, 1933) William Carey Library), 2009. a And that criteria must go 15 movement. greatly influenced him. See McGavran Though even in these cases, more beyond measuring how large or small (1982) and Wilson (2000). qualitative criteria can be developed and ap- it may be. 4 The Lausanne Occasional Paper 1: plied in ways that would suit the needs for many of the examples I just cited. In my organization, we have studied the Pasadena Consultation: The Homogeneous Unit Principle. https://www.lausanne.org/con- qualitative aspects of movement(s) in tent/lop/lop-1#1. Accessed January 29, 2018. References the New Testament and narrowed our 5 Waterman blog, 11 March 2016. Higgins, Kevin assessment down to four major criteria: 6 Waterman blog, 11 March 2016. 2004 “The Key to Insider Movements: more multiplication, more leaders, more 7 The Devoted’s of Acts.” Waterman blog, 11 March 2016. Interna- generosity and more engagement in 8 tional Journal of Frontier Missiol- In articles exchanged with Timothy ogy 21:(4), 155–165. scripture. We measure these as best we Tennent I explored the nature of church and can via observation, questions, and dis- ——— insider movements more fully. I can’t repeat 2006 “Identity, Integrity, and In- cussion with those closest to the ground that discussion here and refer the reader to sider Movements: A Brief Paper level. I realize that “more” may imply Tennent 2006 and Higgins 2006. Inspired by Timothy C. Ten- numbers. But the difference is that we 9 I say so-called because I would prefer nent’s Critique of C-5 Thinking.” have not set some sort of a minimum different terminology. But the term “insider” is International Journal of Frontier threshold that enables us to say, “more firmly entrenched in the literature, including in Missiology, 23:(3), 117–123. than this, there’s a movement, but fewer my own articles, so in spite of my wish that we McGavran, Donald 1982 “A Church in Every People,” In than this, no movement.” could find a better term, I see the need to use it. For descriptions and definitions of insider Perspectives on the World Christian The church (in its local, catholic, and movements, see Higgins 2004 and 2006, as Movement, Pasadena, CA: Wil- liam Carey Library, 64. movement expressions) is the Body of well as a much longer overview from many dif- Pickett, J. Waskom Christ. It is a living thing. This sug- ferent disciplines in Talman and Travis 2015. 10 Cited in Mission Frontiers, http:// 1933 Christian Mass Movements in In- gests an analogy to my mind. We can- dia, a Study with Recommendations, www.missionfrontiers.org/issue/article/ not say that prior to this or that “line” United States, Abingdon Press. church-planting-movements-what-have- Talman, Harley and John Travis, eds. a person is or is not human. The fact we-learned. Accessed August 2016. 2015 Understanding Insider Movements: that human DNA is present means 11 See http://www.idisciple.com. Ac- this is a person, a human being, who Disciples of Jesus Within Diverse cessed August 2016. Religious Communities, Pasadena, will grow, develop, and become mature. 12 These statements do not imply that CA: William Carey Library. In the same way, I am suggesting that those who use more quantitative approaches Tennent, Timothy are trying to prove what they measure exists 2006 “Followers of Jesus (Isa) in Islamic if the right DNA is in place, then we or that certain approaches are better. Mosques: A Closer Examination of have a movement. The primary job 13 I find it significant, relative to Paul’s C5 ‘High Spectrum’ Contextualiza- description, then, for pioneer church approach to sound teaching and correction, tion.” International Journal of Fron- planters is to disciple and coach from that there seem to be no examples in which he tier Missiology 23:(3), 102–115. day one with the aim of fostering this sent a letter that either corrected doctrine, or Waterman, L. D. DNA. Healthy, growing movements focused on relationships and character (ethical 2011 “What is Church? From Survey- IJFM concerns). Instead, he wrote letters which ing Scripture to Applying in flow from the right DNA. Culture.” EMQ, October 2011, did both. Every letter we have addresses both Vol. 47, No. 4, 460–67. doctrinal and relational/ethical concerns. The ——— Endnotes typical pattern (except in the so-called pastoral 2016 “When Does a Movement Count 1 L. D. Waterman, “When Does a letters and the Corinthian letters), is that Paul as a Movement.” 11 March 2016; Movement Count as a Movement,” 11 first addresses what we might call doctrinal http://btdnetwork.org/when-does- March 2016; http://btdnetwork.org/when- themes, and then turns the corner to apply a-movement-count-as-a-move- does-a-movement-count-as-a-movement/. these to relationships, ethics, and so called ment/. Accessed August 15, 2016. Accessed August 15, 2016 practical matters. The letters of Ephesians and Wilson, Samuel 2 As a general reference to the nature of Colossians exhibit this at about exactly the 2000 “Peoples, People Groups” in The more modern mission movements, one can mid-point (see Ephesians 4:1 and Colossians Evangelical Dictionary of World sample David L. Watson and Paul D. Wat- 3:1ff.). Romans and Galatians each, in very dif- Missions, Eds. Moreau, Netland, son, Courageous Disciple-Making: Leading ferent ways and in different tones, spend longer Van Engen, Grand Rapids, MI: Others on a Journey of Discovery (Thomas on the doctrinal issues. But both turn to life Baker Books, 744–46. Nelson, 2016); David Garrison, A Wind in issues before closing (see Romans 12:1ff.).

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