Paul utilized numerous missionary methods to support his ministry efforts. The following analysis highlights five characteristics of Paul’s missionary methods. First and foremost, Eckhard Schnabel’s list of Paul’s missionary methods begins with the requirement that the Gospel of Jesus Christ must be communicated privately and publicly to the Jew and the non-Jew.[1] In Acts 13:47, Luke explains that Paul’s initiative was first to the Jews, but also to the Gentiles with the purpose of bringing “salvation to the ends of the earth.”[2] Accordingly, it is not surprising that Paul spent time in Jewish synagogues where the message of the Gospel could be shared with both Jews and Gentiles. The inclusive nature of Paul’s ministry to all humanity must continue to resonate with all churches and Christians, not just those who have a specific missionary call.
The second characteristic of Paul’s missionary methods is that, rather than having people come to him, he traveled to the people he desired to reach. Specifically, Schnabel notes that Paul preached in “marketplaces, lecture halls, workshops, and private houses.”[3] Importantly, Paul’s method was not to preach in any specific building. Instead, Paul’s method was to share the message of the Gospel in venues where people were open to discussing matters of faith. Unfortunately, modern Christianity has focused so intently on gathering at a building on Sunday morning that other potential locations are often discounted or ignored.
The third characteristic of Paul’s missionary methods is engaging society with cultural sensitivity. A. Scott Moreau, Gary Corwin, and Gary McGee explain that Paul contextualized the message to his audience and attempted to eliminate any unnecessary obstacles to the gospel, while simultaneously recognizing certain contextualization limits.[4] An example of the extent of Paul’s cultural sensitivity is represented in Acts 16:3 when he had Timothy circumcised because of the Jews who knew that Timothy’s father was Greek. Paul’s method is particularly pertinent for modern Christians. Contextualization ought to appropriately consider the implications of class, culture, gender, and the like. However, when a good thing is stretched beyond its limits, it loses its goodness, and likewise, contextualization without limits risks syncretism, which can undermine the Gospel.
The fourth characteristic of Paul’s missionary methods is planting churches. Arthur Glasser explains that a primary objective of Paul’s missionary strategy was to plant congregations anywhere Jews or Gentiles responded to the message of the Gospel. [5] Moreau, Corwin, and McGee suggest that forming Christian communities was a natural extension of the conversions to Christ, thus Paul would not stay in a particular area longer than necessary. [6] By continuing to plant church communities, Paul not only multiplied his efforts, but also decreased the risk of creating a stifling dependent relationship with his church plants. Unfortunately, many modern churches have lost sight of Paul’s concerns and intentionally attempt to create a dependent relationship to maintain job security for staff members.
The fifth characteristic of Paul’s missionary methods is relying on the power of God. Moreau, Corwin, and McGee provide an important insight by asserting that Paul’s reliance on the Holy Spirit trumped any strategic planning or programming so common in the West.[7] Schnabel highlights the importance of identifying the reasons for successful missionary efforts, and he provides twelve reasons that may have contributed to Paul’s successful missionary endeavors, such as the impact of Pax Romana, evidence of miracles, and the courage of martyrs.[8] However, none of these factors adequately explain Paul’s success. Paul’s success relied on the power of the Holy Spirit and the preaching of the Gospel (Acts 9:28-31). In a culture where “how to be a success” books may be more popular than the Bible, Christians must remember that spiritual impact rests solely on the power of the Spirit. Thus, missionary success is always and solely the work of God.
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[1] Eckhard J. Schnabel, Paul the Missionary: Realities, Strategies, and Methods (Downers Grove: IVP Academic, 2008), 257.
[2] Unless otherwise noted, all biblical passages referenced are in the English Standard Version (Wheaton, IL: Crossway, 2008).
[3] Schnabel, Paul the Missionary, 304.
[4] A. Scott Moreau, Gary R. Corwin, and Gary B. McGee, Introducing World Missions: A Biblical, Historical, and Practical Survey, 2nd ed. (Grand Rapids: Baker Academic, 2015), 62–63.
[5] Arthur F. Glasser, “The Apostle Paul and the Missionary Task,” in Perspectives on the World Christian Movement: A Reader, ed. Ralph D. Winter and Steven C. Hawthorne (Pasadena: William Carey Library, 2009), 151.
[6] Moreau, Corwin, and McGee, Introducing World Missions, 62-63.
[7] Ibid., 61.
[8] Schnabel, Paul the Missionary, 258, 357-70.
Bibliography
- Glasser, Arthur F. “The Apostle Paul and the Missionary Task.” In Perspectives on the World Christian Movement: A Reader, edited by Ralph D. Winter and Steven C. Hawthorne, 149–53. Pasadena: William Carey Library, 2009.
- Moreau, A. Scott, Gary R. Corwin, and Gary B. McGee. Introducing World Missions: A Biblical, Historical, and Practical Survey. 2nd ed. Grand Rapids: Baker Academic, 2015.
- Schnabel, Eckhard J. Paul the Missionary: Realities, Strategies, and Methods. Downers Grove: IVP Academic, 2008.