What do you think?
Rate this book
Missionary Methods: St. Paul's or Ours?
Foreword by Lesslie Newbigin
This study of Paul's missionary work focuses not on the apostle's doctrine or character but on the method by which he accomplished his task. Throughout, Allen compares Paul's methods to modern missionary methods; he concludes by suggesting some ways the apostolic method might be usefully employed today.
This study of Paul's missionary work focuses not on the apostle's doctrine or character but on the method by which he accomplished his task. Throughout, Allen compares Paul's methods to modern missionary methods; he concludes by suggesting some ways the apostolic method might be usefully employed today.
179 pages, Paperback
First published January 1, 1912
264 people are currently reading
608 people want to read
About the author
Roland Allen
50 books8 followers(1868–1947) An Anglican missionary in North China whoworked with the Society for the Propagation of the Gospel.Later he worked for a number of years in collaboration withthe founders of World Dominion and the Survey ApplicationTrust, and finally retired to Kenya, Africa.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 86 reviews
April 8, 2013
If we’re honest, many of us do what we do simply because that’s what we’ve always done. We naturally gravitate toward that which is familiar and common and thus we establish a status quo that not easy to depart from. On some level it is far easier to critique and adjust our theology in general and that of missions in particular, but it is harder to adjust our methodology. For some reason many evangelical Christians believe that while our theology is set in stone, our methodology is fair game.
Of course, there is some degree of latitude as to the practical outworking of our theology into real life, but we dare not assume that the Bible speaks nothing to our methodology. After all, we are given a great deal of information in, for example, the book of Acts as Paul journeys from one city to the next. We are told not simply the “what” of his journeys but also the “how.” Enter Roland Allen and his book, Missionary Methods: St. Paul’s or Ours.
In Part One, Allen lays out the “antecedent conditions” that allowed Paul to successfully engage in missionary work. He argues that Paul thought of evangelization in the context of provinces and not merely that of separate towns and these were to be “centres of light” which then spread out in to the surrounding cities and towns. Moreover, he presents four considerations which guided these centres: they included 1) Roman administration (provided protection); 2) Greek civilization (provided education and language, and especially common ground with pagan Greek culture); 3) Jewish influence (that of the Old Testament worldview and particularly the fact that Jews were exempt from the Emperor Cult); and 4) trade (which presented itself as ideal “launching pads” for greater gospel propagation). Additionally, the class of society also proved to be important and one sees that while many of the converts were from the lower class it was not exclusive to it. And also of note are the moral and social conditions that aided Paul. Allen concludes that these conditions imply that there was a strategy to Paul’s missionary endeavors and they should provide a framework for us today.
In Part Two, Allen looks at Paul’s “presentation of the gospel.” As far as miracles are concerned, they were never an end in itself; they were always means by which the message of the preacher was authenticated and corroborated as having come from God. Miracles attracted hearers and they demonstrated the power of Jesus over demons (pp. 60-62). Moreover, Allen highlights the financial strategy of Paul in that he never sought financial aid for himself, nor did he take support to his converts, and he never administered the funds for his churches.
There’s much more to unpack here, but suffice it to say that these are crucial principles that ensure a healthy and independent church. Lastly, we are given the substance of Paul’s preaching as that which was sympathetic, courageous, respectful, and confident. In short, Paul’s preaching called on his hearers to break from sin and self-confidence and entirely entrust themselves to Christ as the only means of salvation.
In Part Three, Allen examines the "training of the converts." What sticks out in this section is the relative brief time Paul spent with his new converts and how much he expected and indeed produced in them. In summary, these converts were taught basic theology that centered around Christ and the messianic expectation of the Old Testament. They were a community of believers that were together in fellowship with the sacraments of the baptism and the Lord's Supper. And they were to have their own leaders that were spiritually qualified and mature.
In Part Four, Allen underscores the reality that these were to be independent and self-sufficient churches that exercised authority over itself and carried out discipline among itself. Moreover, the church was to maintain a unity wrought by the Spirit that displayed itself in holiness, love, and fellowship with surrounding churches.
In Part Five, Allen lays out a few practical implications for the contemporary mission field and a few ways we can learn from Paul’s missionary methods.
From the outset, this is a book that seemed strange and dated and yet fresh and contemporary. Unlike most books I've read on missions, this was written in the 1920s, making it, at first glance, seem out of place. But the freshness of this book is perhaps true for the reason that many of the missionary methods (and mistakes!) of Allen’s days, regardless of denomination structures, are the methods (and mistakes) of our day as well.
The one big takeaway from reading this book is that we often spend a considerable amount of time (decades!) on something that took less than a few months for Paul. Yes, there is much to be gleaned from actual methodology. We need to think strategically about where we are deploying our resources. We need to think carefully about how we present the gospel and how we see to establish independent and self-sufficient churches. But I would argue the reality that pervades this book and indeed Paul’s “missionary method” is that there was an overwhelming confidence and expectation of the Holy Spirit’s work in the life and ministry of this zealous apostle. The apostle Paul well understood what he had been saved from and whom had called him, and thus there was a humble expectation and dependence on the Spirit’s guiding and enabling work. As I think about missions in my own life — and evangelism in my everyday life — I would do well to remember that without the Holy Spirit everything is pointless.
Of course, there is some degree of latitude as to the practical outworking of our theology into real life, but we dare not assume that the Bible speaks nothing to our methodology. After all, we are given a great deal of information in, for example, the book of Acts as Paul journeys from one city to the next. We are told not simply the “what” of his journeys but also the “how.” Enter Roland Allen and his book, Missionary Methods: St. Paul’s or Ours.
In Part One, Allen lays out the “antecedent conditions” that allowed Paul to successfully engage in missionary work. He argues that Paul thought of evangelization in the context of provinces and not merely that of separate towns and these were to be “centres of light” which then spread out in to the surrounding cities and towns. Moreover, he presents four considerations which guided these centres: they included 1) Roman administration (provided protection); 2) Greek civilization (provided education and language, and especially common ground with pagan Greek culture); 3) Jewish influence (that of the Old Testament worldview and particularly the fact that Jews were exempt from the Emperor Cult); and 4) trade (which presented itself as ideal “launching pads” for greater gospel propagation). Additionally, the class of society also proved to be important and one sees that while many of the converts were from the lower class it was not exclusive to it. And also of note are the moral and social conditions that aided Paul. Allen concludes that these conditions imply that there was a strategy to Paul’s missionary endeavors and they should provide a framework for us today.
In Part Two, Allen looks at Paul’s “presentation of the gospel.” As far as miracles are concerned, they were never an end in itself; they were always means by which the message of the preacher was authenticated and corroborated as having come from God. Miracles attracted hearers and they demonstrated the power of Jesus over demons (pp. 60-62). Moreover, Allen highlights the financial strategy of Paul in that he never sought financial aid for himself, nor did he take support to his converts, and he never administered the funds for his churches.
There’s much more to unpack here, but suffice it to say that these are crucial principles that ensure a healthy and independent church. Lastly, we are given the substance of Paul’s preaching as that which was sympathetic, courageous, respectful, and confident. In short, Paul’s preaching called on his hearers to break from sin and self-confidence and entirely entrust themselves to Christ as the only means of salvation.
In Part Three, Allen examines the "training of the converts." What sticks out in this section is the relative brief time Paul spent with his new converts and how much he expected and indeed produced in them. In summary, these converts were taught basic theology that centered around Christ and the messianic expectation of the Old Testament. They were a community of believers that were together in fellowship with the sacraments of the baptism and the Lord's Supper. And they were to have their own leaders that were spiritually qualified and mature.
In Part Four, Allen underscores the reality that these were to be independent and self-sufficient churches that exercised authority over itself and carried out discipline among itself. Moreover, the church was to maintain a unity wrought by the Spirit that displayed itself in holiness, love, and fellowship with surrounding churches.
In Part Five, Allen lays out a few practical implications for the contemporary mission field and a few ways we can learn from Paul’s missionary methods.
From the outset, this is a book that seemed strange and dated and yet fresh and contemporary. Unlike most books I've read on missions, this was written in the 1920s, making it, at first glance, seem out of place. But the freshness of this book is perhaps true for the reason that many of the missionary methods (and mistakes!) of Allen’s days, regardless of denomination structures, are the methods (and mistakes) of our day as well.
The one big takeaway from reading this book is that we often spend a considerable amount of time (decades!) on something that took less than a few months for Paul. Yes, there is much to be gleaned from actual methodology. We need to think strategically about where we are deploying our resources. We need to think carefully about how we present the gospel and how we see to establish independent and self-sufficient churches. But I would argue the reality that pervades this book and indeed Paul’s “missionary method” is that there was an overwhelming confidence and expectation of the Holy Spirit’s work in the life and ministry of this zealous apostle. The apostle Paul well understood what he had been saved from and whom had called him, and thus there was a humble expectation and dependence on the Spirit’s guiding and enabling work. As I think about missions in my own life — and evangelism in my everyday life — I would do well to remember that without the Holy Spirit everything is pointless.
March 11, 2022
This book, although written more than 100 years ago (1912), made me think long & hard about pattern of typical missionary work today. To be frank, it also made me really think about how we (pastors here in the West) generally oversee & the churches that God has allowed us to serve.
I highly recommend any missionary (currently on the field or preparing) to read this book and contemplate the author's intent. Although the book is a bit slow to begin, the author brings out some truths I had never considered before regarding how Paul went about establishing churches on his missionary journeys. He then compares Paul's method to how we typically establish & maintain mission field works today.
I highly recommend this book!
I highly recommend any missionary (currently on the field or preparing) to read this book and contemplate the author's intent. Although the book is a bit slow to begin, the author brings out some truths I had never considered before regarding how Paul went about establishing churches on his missionary journeys. He then compares Paul's method to how we typically establish & maintain mission field works today.
I highly recommend this book!
April 15, 2023
Allen believes that the best modern missions are those that return in full to the fountainhead of Christian wisdom and practice on the matter: St. Paul. He argues that missions-minded Christians do not have the luxury of cherry-picking certain aspects of St. Paul’s missions ministry while disregarding the rest as culture and era-specific, unsuited to our modern context. For Allen, such an attitude itself is unsuitable, as he observes that “[i]n no other great work do we sit the great masters wholly on one side [and] teach the students of today that whatever they copy, they may not copy [the masters], because they lived in a different age under exceptional circumstances.” If Christians insist upon doing this in the sphere of missions, we by necessity “must drag down St. Paul from his pedestal as the great missionary.” If we wish to keep Paul in his historic place, however, we “must acknowledge that there is in his work [a] quality of universality” and thus investigate why “in a very few years” Paul was able to “build the Church on so firm a basis that it could live and grow in faith and in practice,” address its own problems, and successfully confront both internal and external threats.
Allen defends his thesis by proceeding to make a rich inquiry into the varying aspects of St. Paul’s missionary methods, touching on his geographic strategy, his approach to varying first century social classes and social norms, and his principles of finance, preaching, catechesis, ordination, church discipline, and ecumenical unity. Allen’s analysis seems to be the result of many hours of mental cogitation over the biblical text itself, as well as that which is implied between the lines of Scripture.
Reading this book over a century after its initial publication gives one a sense of what it means for a book to be truly timeless, a fact which unironically confirms Allen’s thesis that St. Paul’s strategies for spreading the Gospel are timeless, in and of themselves. The reader can at once understand the reasons why Allen’s work was considered provocative upon its first publication and the reasons why it is still relevant today as both the prescient progenitor of many modern missiological shifts and as the helpful challenge to those peculiar blind spots that can be found within Anglican missionary practices.
Allen defends his thesis by proceeding to make a rich inquiry into the varying aspects of St. Paul’s missionary methods, touching on his geographic strategy, his approach to varying first century social classes and social norms, and his principles of finance, preaching, catechesis, ordination, church discipline, and ecumenical unity. Allen’s analysis seems to be the result of many hours of mental cogitation over the biblical text itself, as well as that which is implied between the lines of Scripture.
Reading this book over a century after its initial publication gives one a sense of what it means for a book to be truly timeless, a fact which unironically confirms Allen’s thesis that St. Paul’s strategies for spreading the Gospel are timeless, in and of themselves. The reader can at once understand the reasons why Allen’s work was considered provocative upon its first publication and the reasons why it is still relevant today as both the prescient progenitor of many modern missiological shifts and as the helpful challenge to those peculiar blind spots that can be found within Anglican missionary practices.
March 7, 2024
This book was interesting. Harder to read bc it is older but it is really cool to see that Roland Allen was onto this stuff about making reproducing disciples like the apostolic church 100 years ago. In like every missions book ever this guy will be quoted at least once. Skimmed the last couple chapters but would come back to it again
February 12, 2025
Whoever added footnotes with Wikipedia links to this reprint should be arrested
January 29, 2024
Author’s Background & History:
Roland Allen comes from an Anglican background. The first edition of his work was published near the turn of the century, and the present edition is a republication from 1962, with minimal edits and footnoted clarification strewn throughout. The theses laid out in his book are developed from a close examination the biblical records of Saint Paul’s church-planting modus operandi throughout his missionary journeys, in addition to the author’s own experience as a missionary in China for just under a decade (p. i) and his active interest in “missionary methods” promoted by the Protestant churches of his day, particularly those of the Anglican communion.
The crux of Allen’s argument is that the methods in use by contemporary mission societies of the Protestant Western church are deeply at odds with the praxis of church planting exemplified by Saint Paul at the founding of the church. These methods are typically implemented based on inaccurate suppositions about the position of the church and the “heathen” vis-à-vis the circumstances of the Mediterranean world in the first century ad. This dissonance, he argues, explains the slowness of church growth in mission locations as well as the deeply-seated problems of dependence and paternalism endemic to modern missionary methods. By returning to Saint Paul’s methods, or at least doing what can be done to “amend the present” faulty methods (p. 153), Allen envisions a new era of robustly self-sufficient indigenous churches, in healthy relationships of equality with their Western sister churches.
Theses & Arguments:
In arguing that Saint Paul did not enjoy special, unique advantages in his church-planting regime, Allen first notes that the itinerary of the former’s missionary journeys was not nearly so carefully planned by the Apostle as is commonly imagined. As he writes, “St. Paul did not deliberately plan his missionary tours” (p. 12). Allen admits the strategic importance inherent in the centers of commercial, political, and religious affairs for each of the major stops of Paul’s journeys, yet at the same time he notes that any such cities of importance would have done just as well. Similar metropolitan centers in our own era are at least as well suited to the Pauline strategy of planting a church in a centralized area and allowing that body to evangelize the surrounding areas of the province (p. 12). To bolster this point, he notes that some of Paul’s planned stopped were directly thwarted, either by persecution or by direct intervention from the Holy Spirit.
Addressing another supposed “special advantage” had by the Apostle, Allen moves on to address the class and moral/social condition of the Gospel’s first pagan recipients. He makes it clear that, although his early congregations consisted of both Jewish converts and other God-fearers who “could read the Old Testament and were acquainted with the Law” (p. 22), these were the exception to the rule. Most of his hearers, in fact, were polytheist pagans of the basest sort. Even the number of hearers who would have been educated in the loftier ways of Greek philosophy has been greatly overestimated, he argues. Verily, Paul started these churches “from scratch.” The moral condition and education of these hearers was parallel to this theological disposition: depravity and decadence were the norm. The debaucheries common to ancient Corinth alone testify to this fact. This dispels any notion that modern “heathens” are less ripe than those to whom the Apostle first preached. If anything, Allen says, they are better prepared to receive the message of the Gospel. Our suppositions to the contrary betray an unfortunate ethnocentrism (although Allen does not use this particular term).
Regarding miracles, Allen proffers the argument that they were only supplementary to the main reasons for Gospel reception. Therefore, the dearth of miracles in our age should not be used as an excuse for engaging in novel missionary methods. While he admits signs and wonders were “a natural and proper part of St. Paul’s ministry” (p. 42), he at the same time writes that “miraculous powers were never used by the Apostle to induce people to receive teaching” (p. 42).
Allen outlines the financial dimensions of Paul’s missionary endeavors. He makes it clear that Paul “did not take financial support from his converts” (p. 51), lest his motives be confused. His tent-making profession allowed him not only to remain above reproach from criticism of self-interest, but it also allowed him to integrate himself into the “ordinary” life of the working community. Similar efforts, he says, are underutilized in our day. He stresses Saint Paul’s wisdom in keeping individual churches “financially independent” (p. 51), lamenting the fact that so many modern missionaries are overburdened by “secular business” (p. 53) and that indigenous congregations often find themselves inept at conducting their own financial affairs due to the crippling structures of paternalistic oversight.
Allen distills the essence of Paul’s evangelistic preaching into 5 elements: (1) an appeal to truths held in common, (2) a statement of facts about the life, death, and resurrection of Christ, (3) an answer to the objection about the Jews’ rejection of the Gospel, (4) an appeal to the spiritual needs of men, and (5) a grave warning (p. 63). A similar pattern should be followed today, without overburdening new believers with too much ancillary information such that they be unable to fully process any of it.
The elements of preaching dovetail with Paul’s method of teaching and training his new converts. Allen repeatedly remarks on the rapidity of the timeline from Paul’s initial evangelization to his establishment of fully functioning congregations. In contrast to this example, it would today be considered preposterous “to ordain men within six months of their conversion from idolatry” (p. 85). Allen breaks down the essentials of Paul’s “deposit” of training. Creed, Sacraments, Orders, and Scriptures. These four pillars were sufficient for the founding of a new church in the eyes of Paul, and they should likewise be so for us.
Allen demonstrates that, though Paul “recognized that he possessed a power upon which he could fall back in case of necessity” (p. 112), he rarely ever appealed to his authority to settle a question or dispute. Rather, he eschewed “enforced obedience” (p. 112) and sought to persuade the church to contemplate and resolve matters on its own. Regarding problems among the church, he would point out the contradictions and scandals, but would like the application and solution to the careful deliberation of “the majority.” He preferred to see the church make its own mistakes rather than to stupidly obey his commands, not taking ownership of the implementation of those commands. Modern missionaries are encouraged to trust the Holy Spirit’s work in these believers and to allow them freedom to fail as they learn to take charge of their own affairs. Such an approach will, Allen says, actually increase the authority of the missionary, as the indigenous church will recognize his interest in their wellbeing. This applies not only to discipline (and finance), but also to admission of membership through baptism. The locals, who all know one another better than the missionary could ever hope, should have as much say as possible regarding admission into the body.
Evaluation:
On the whole, I found Allen’s theses and arguments persuasive. His points about the educational and moral condition of his first hearers vis-à-vis those of the indigenous populations of China or India are well taken. Paul’s converts came from any and all classes. And if anything, they favored the ill-educated over against the “wise” (1 Cor. 1:26). The power of the message and trust in the Holy Spirit to effect conversion, discipleship, and maturity is too-often disdained, in practice if not in word.
Furthermore, from a purely practical point of view, the idea of prolonged establishments of missionary compounds that shackle the missionary to a physical location and burden him with administrative work is simply incompatible with the rapid establishment of healthy churches. The transition plan for these missionary societies is often multi-generational rather than Paul’s “as soon as possible” approach. The recognition in our own day of over-pampered children growing up to be ill-equipped to face the “real world” is analogous to this unfortunate mission structure, and it perhaps provides some insight as to why we must allow new churches to make their own mistakes and learn to self-manage as early as possible. In both, this applies to moral, social, and financial ownership of one’s own affairs. When the decision-making is taken out of one’s hands, so also does “ownership” of any chosen direction of action, and a perpetual cycle of dependence is created.
Some of his points were weaker than others. His downplaying of the importance of signs and wonders seems inappropriate, especially in light of the fact that he is well aware of their importance for the early church era as a whole (p. 47). He seems to take it as a given that “we no longer possess the power” (p. 48) to see these miracles take place. [His view is more open-ended than typical cessationist mindsets, however. See his comment that “One day we shall perhaps recover the early faith in miracles” (p. 48). This parallels Calvin’s view that the gifts had ceased due to the church’s ungratefulness (Book IV of the Institutes)]
The other area which may not be a weakness for a turn-of-the-century book but which must be addressed today is that of the “post-Christian” hearers of the Gospel today. The audience of those who have lived in a previously Christian West and suffer from disillusionment from Christianity must surely be differentiated from the “pagans” of either Paul’s or our day. There may be partial overlap with Paul’s Jewish audience in the synagogues, but there remain a number of different dynamics. A new book covering similar themes would need to have a supplementary discussion on this large cohort of hearers.
These comments aside, Allen is both persuasive and convicting. The book at times reads like a hortatory sermon and compels an introspective re-evaluation of personal efforts at church growth even for those of us who are not “proper” missionaries.
Roland Allen comes from an Anglican background. The first edition of his work was published near the turn of the century, and the present edition is a republication from 1962, with minimal edits and footnoted clarification strewn throughout. The theses laid out in his book are developed from a close examination the biblical records of Saint Paul’s church-planting modus operandi throughout his missionary journeys, in addition to the author’s own experience as a missionary in China for just under a decade (p. i) and his active interest in “missionary methods” promoted by the Protestant churches of his day, particularly those of the Anglican communion.
The crux of Allen’s argument is that the methods in use by contemporary mission societies of the Protestant Western church are deeply at odds with the praxis of church planting exemplified by Saint Paul at the founding of the church. These methods are typically implemented based on inaccurate suppositions about the position of the church and the “heathen” vis-à-vis the circumstances of the Mediterranean world in the first century ad. This dissonance, he argues, explains the slowness of church growth in mission locations as well as the deeply-seated problems of dependence and paternalism endemic to modern missionary methods. By returning to Saint Paul’s methods, or at least doing what can be done to “amend the present” faulty methods (p. 153), Allen envisions a new era of robustly self-sufficient indigenous churches, in healthy relationships of equality with their Western sister churches.
Theses & Arguments:
In arguing that Saint Paul did not enjoy special, unique advantages in his church-planting regime, Allen first notes that the itinerary of the former’s missionary journeys was not nearly so carefully planned by the Apostle as is commonly imagined. As he writes, “St. Paul did not deliberately plan his missionary tours” (p. 12). Allen admits the strategic importance inherent in the centers of commercial, political, and religious affairs for each of the major stops of Paul’s journeys, yet at the same time he notes that any such cities of importance would have done just as well. Similar metropolitan centers in our own era are at least as well suited to the Pauline strategy of planting a church in a centralized area and allowing that body to evangelize the surrounding areas of the province (p. 12). To bolster this point, he notes that some of Paul’s planned stopped were directly thwarted, either by persecution or by direct intervention from the Holy Spirit.
Addressing another supposed “special advantage” had by the Apostle, Allen moves on to address the class and moral/social condition of the Gospel’s first pagan recipients. He makes it clear that, although his early congregations consisted of both Jewish converts and other God-fearers who “could read the Old Testament and were acquainted with the Law” (p. 22), these were the exception to the rule. Most of his hearers, in fact, were polytheist pagans of the basest sort. Even the number of hearers who would have been educated in the loftier ways of Greek philosophy has been greatly overestimated, he argues. Verily, Paul started these churches “from scratch.” The moral condition and education of these hearers was parallel to this theological disposition: depravity and decadence were the norm. The debaucheries common to ancient Corinth alone testify to this fact. This dispels any notion that modern “heathens” are less ripe than those to whom the Apostle first preached. If anything, Allen says, they are better prepared to receive the message of the Gospel. Our suppositions to the contrary betray an unfortunate ethnocentrism (although Allen does not use this particular term).
Regarding miracles, Allen proffers the argument that they were only supplementary to the main reasons for Gospel reception. Therefore, the dearth of miracles in our age should not be used as an excuse for engaging in novel missionary methods. While he admits signs and wonders were “a natural and proper part of St. Paul’s ministry” (p. 42), he at the same time writes that “miraculous powers were never used by the Apostle to induce people to receive teaching” (p. 42).
Allen outlines the financial dimensions of Paul’s missionary endeavors. He makes it clear that Paul “did not take financial support from his converts” (p. 51), lest his motives be confused. His tent-making profession allowed him not only to remain above reproach from criticism of self-interest, but it also allowed him to integrate himself into the “ordinary” life of the working community. Similar efforts, he says, are underutilized in our day. He stresses Saint Paul’s wisdom in keeping individual churches “financially independent” (p. 51), lamenting the fact that so many modern missionaries are overburdened by “secular business” (p. 53) and that indigenous congregations often find themselves inept at conducting their own financial affairs due to the crippling structures of paternalistic oversight.
Allen distills the essence of Paul’s evangelistic preaching into 5 elements: (1) an appeal to truths held in common, (2) a statement of facts about the life, death, and resurrection of Christ, (3) an answer to the objection about the Jews’ rejection of the Gospel, (4) an appeal to the spiritual needs of men, and (5) a grave warning (p. 63). A similar pattern should be followed today, without overburdening new believers with too much ancillary information such that they be unable to fully process any of it.
The elements of preaching dovetail with Paul’s method of teaching and training his new converts. Allen repeatedly remarks on the rapidity of the timeline from Paul’s initial evangelization to his establishment of fully functioning congregations. In contrast to this example, it would today be considered preposterous “to ordain men within six months of their conversion from idolatry” (p. 85). Allen breaks down the essentials of Paul’s “deposit” of training. Creed, Sacraments, Orders, and Scriptures. These four pillars were sufficient for the founding of a new church in the eyes of Paul, and they should likewise be so for us.
Allen demonstrates that, though Paul “recognized that he possessed a power upon which he could fall back in case of necessity” (p. 112), he rarely ever appealed to his authority to settle a question or dispute. Rather, he eschewed “enforced obedience” (p. 112) and sought to persuade the church to contemplate and resolve matters on its own. Regarding problems among the church, he would point out the contradictions and scandals, but would like the application and solution to the careful deliberation of “the majority.” He preferred to see the church make its own mistakes rather than to stupidly obey his commands, not taking ownership of the implementation of those commands. Modern missionaries are encouraged to trust the Holy Spirit’s work in these believers and to allow them freedom to fail as they learn to take charge of their own affairs. Such an approach will, Allen says, actually increase the authority of the missionary, as the indigenous church will recognize his interest in their wellbeing. This applies not only to discipline (and finance), but also to admission of membership through baptism. The locals, who all know one another better than the missionary could ever hope, should have as much say as possible regarding admission into the body.
Evaluation:
On the whole, I found Allen’s theses and arguments persuasive. His points about the educational and moral condition of his first hearers vis-à-vis those of the indigenous populations of China or India are well taken. Paul’s converts came from any and all classes. And if anything, they favored the ill-educated over against the “wise” (1 Cor. 1:26). The power of the message and trust in the Holy Spirit to effect conversion, discipleship, and maturity is too-often disdained, in practice if not in word.
Furthermore, from a purely practical point of view, the idea of prolonged establishments of missionary compounds that shackle the missionary to a physical location and burden him with administrative work is simply incompatible with the rapid establishment of healthy churches. The transition plan for these missionary societies is often multi-generational rather than Paul’s “as soon as possible” approach. The recognition in our own day of over-pampered children growing up to be ill-equipped to face the “real world” is analogous to this unfortunate mission structure, and it perhaps provides some insight as to why we must allow new churches to make their own mistakes and learn to self-manage as early as possible. In both, this applies to moral, social, and financial ownership of one’s own affairs. When the decision-making is taken out of one’s hands, so also does “ownership” of any chosen direction of action, and a perpetual cycle of dependence is created.
Some of his points were weaker than others. His downplaying of the importance of signs and wonders seems inappropriate, especially in light of the fact that he is well aware of their importance for the early church era as a whole (p. 47). He seems to take it as a given that “we no longer possess the power” (p. 48) to see these miracles take place. [His view is more open-ended than typical cessationist mindsets, however. See his comment that “One day we shall perhaps recover the early faith in miracles” (p. 48). This parallels Calvin’s view that the gifts had ceased due to the church’s ungratefulness (Book IV of the Institutes)]
The other area which may not be a weakness for a turn-of-the-century book but which must be addressed today is that of the “post-Christian” hearers of the Gospel today. The audience of those who have lived in a previously Christian West and suffer from disillusionment from Christianity must surely be differentiated from the “pagans” of either Paul’s or our day. There may be partial overlap with Paul’s Jewish audience in the synagogues, but there remain a number of different dynamics. A new book covering similar themes would need to have a supplementary discussion on this large cohort of hearers.
These comments aside, Allen is both persuasive and convicting. The book at times reads like a hortatory sermon and compels an introspective re-evaluation of personal efforts at church growth even for those of us who are not “proper” missionaries.
July 6, 2017
Rolland Allen was way ahead of his time. He proposed the simple and non-controlling missionary methods that some of the fastest-growing church planting movements today are using.
I got a little bogged down in the old language and writing style for the first few chapters, but maybe I was just tired. The rest was full of insight and wisdom. I had learned much from Brian Hogan before I read this book. Brian is a YWAM church planted coach and helped start a church-planting movement in Mongolia. Brian's teaching then influenced my writing.
Much of Rolland's teaching about missionary methods fit closely with what I had learned from Brian as well as the thoughts I expressed in the first book I wrote. I think Brian Hogan must have read Rolland Allan's book before he went to Mongolia. Rolland's ideas may not have been implemented in his time, but many successful church-planting movements today implement a similar philosophy. We're learning!
I got a little bogged down in the old language and writing style for the first few chapters, but maybe I was just tired. The rest was full of insight and wisdom. I had learned much from Brian Hogan before I read this book. Brian is a YWAM church planted coach and helped start a church-planting movement in Mongolia. Brian's teaching then influenced my writing.
Much of Rolland's teaching about missionary methods fit closely with what I had learned from Brian as well as the thoughts I expressed in the first book I wrote. I think Brian Hogan must have read Rolland Allan's book before he went to Mongolia. Rolland's ideas may not have been implemented in his time, but many successful church-planting movements today implement a similar philosophy. We're learning!
April 24, 2020
Classic
Interesting discussion of early 20th century church planting methods and comparison with what Allen sees in the Apostle Paul’s life. A classic for a reason.
Interesting discussion of early 20th century church planting methods and comparison with what Allen sees in the Apostle Paul’s life. A classic for a reason.
July 14, 2022
Roland Allen was either ahead of his time or 2000 years late. There are many principles we can learn from Jesus and Paul and how they pursued mission. Allen does a great job of highlighting these biblical principles, bringing to light ways we fall short of them and challenging modern practices. Overall, I was challenged by this man's faith. Allen calls us to a standard of faith that pushed me to let the word dwell richly within me. This book does a beautiful job in not just discussing our need for orthodoxy, but orthopraxy as well when it comes to mission.
December 27, 2022
A book that applies to every mission field
Roland Allen wrote this book for missionaries in Africa and Asia but this applies to every mission field. The principles he has written in this book are biblically based and universally applicable.
Much of our difficulties in the West when it comes to reaching the lost and seeing churches multiplied stem from violating the principles in this book. This is a must read for anyone engaging in making disciples and fulfilling the great commission.
Roland Allen wrote this book for missionaries in Africa and Asia but this applies to every mission field. The principles he has written in this book are biblically based and universally applicable.
Much of our difficulties in the West when it comes to reaching the lost and seeing churches multiplied stem from violating the principles in this book. This is a must read for anyone engaging in making disciples and fulfilling the great commission.
October 26, 2023
In this missions classic, Allen is addressing problems in Anglican missiology at the beginning of the 20th century. He critiques the "mission compound" model (a holdover from colonialism) and encourages missionaries to copy Paul's missionary methods. He argues that we should plant indigenous, self-supporting churches that are not dependent on Western money or influences. Even though some have taken his ideas too far in recent days (CPM, DMM, etc.), Allen's main point is still welcome and helpful.
January 5, 2021
Rolland Allen specializes in this book with breaking down Paul's ministry into nuclear elements and then drawing conclusions upon these elements. It is a rather short book, and it felt like he could have elaborated more; however, what he did cover was done in a satisfactory way. This is an older book, and the type isn't as easy to read as books publish more recently. There is a Scripture index in the back, but there is not a formal list of endnotes or bibliography.
November 8, 2025
Timeless in similar ways to Machen. Full of excellent insight that will widen our minds to see how problems barely change with time when it comes to the church. I particularly enjoyed his handling of Paul’s preaching.
February 4, 2017
[Note: This book was provided free of charge by Aneko Press. All thoughts and opinions are my own.]
When this volume appeared rather unexpectedly on my doorstep, it did not take too long to place (thanks to what it says on the cover) that this volume was part of the publisher's ongoing series of reprints of Christian classics [1]. And, to be sure, the subject matter of this book is one that I have a great deal of interest in given my own experience as a missionary abroad [2]. Nevertheless, although there is much of interest in this book and much that is worthy of application, the author's attempts to use Paul's own experience as a model for his own manage to fall short for a variety of reasons, chief among them being that the author misrepresents the view of Paul concerning the biblical corpus of law, and so the author's antinomian take on Paul's theology, a fairly common mistake among many Protestant writers, leads to all kinds of mistaken conclusions which in the eyes of some readers who know better would discredit the author's genuine insights about avoiding authoritarianism in the setting up of local congregations in other parts of the world. The weaknesses of the author's understanding work against the acceptance of his accurate insights to those who are not prone to agreeing with the author at least in part already.
The book itself is immensely cleverly organized. In each of the parts of this book the author opens with a small set of very large questions and then proceeds to answer them over the course of the chapters in that part. After an introduction to the second edition of the book (from 1927) and a short introduction, the first part of the book, for example, answers questions about Paul's use of strategic points to spread the gospel, the question of what class of people Paul was primarily dealing with, and the moral and social condition of the commonfolk of the time as opposed to those we deal with in other countries in our own time. The second part of the book answers questions on Paul's use of miracles as a seal of divine approval for his doctrine and message (a doctrine the author grossly misunderstands), Paul's avoidance of controlling the finances of local churches, and the substance of Paul's preaching in various areas. Part three deals with the subject of Paul's teaching and the training of candidates for membership and church leadership. Part four of the book looks at Paul's desire to increase congregational involvement in authority and discipline as well as the important subject of unity. And finally, part five of the book looks at the principles and spirit of Paul's preaching, its application to present-day conditions, and a contrast between two contemporary missionary situations.
The entire focus of the book is on using Paul's missionary approach as a model today. This effort, though, depends on several assumptions. For one, the author believes that he understands the methods and approach of Paul, and it would appear that he does understand Paul's restraint of himself in order to help believers become more mature through their own exercise of choices and their own facing of difficult decisions through the wisdom granted to them by the Holy Spirit. Unfortunately, the author's failure to understand the doctrinal content of Paul's message undercuts many of his insights about Paul's approach to planting local congregations with a complex blend of unity and autonomy under local leadership. In addition, the author's whole approach depends on a presupposition that Paul's preaching methods were effective. While I happen to believe this, there are many [3] who would claim that Paul's efforts were not effective at all. As a result, since this author does not prove the effectiveness of Paul's approach but rather assumes it, this book's whole appeal is only to those who share the author's assumptions that Paul's preaching was successful. This book has a lot of insights, but it also represents some of the pitfalls of writing authoritatively about that which one does not fully understand.
[1] See, for example:
https://edgeinducedcohesion.blog/2016...
https://edgeinducedcohesion.blog/2016...
https://edgeinducedcohesion.blog/2015...
https://edgeinducedcohesion.wordpress...
[2] See, for example:
https://edgeinducedcohesion.blog/2015...
https://edgeinducedcohesion.blog/2011...
https://edgeinducedcohesion.blog/2010...
https://edgeinducedcohesion.blog/2016...
https://edgeinducedcohesion.blog/2016...
[3] See, for example:
http://edgeinducedcohesion.blog/2017/...
When this volume appeared rather unexpectedly on my doorstep, it did not take too long to place (thanks to what it says on the cover) that this volume was part of the publisher's ongoing series of reprints of Christian classics [1]. And, to be sure, the subject matter of this book is one that I have a great deal of interest in given my own experience as a missionary abroad [2]. Nevertheless, although there is much of interest in this book and much that is worthy of application, the author's attempts to use Paul's own experience as a model for his own manage to fall short for a variety of reasons, chief among them being that the author misrepresents the view of Paul concerning the biblical corpus of law, and so the author's antinomian take on Paul's theology, a fairly common mistake among many Protestant writers, leads to all kinds of mistaken conclusions which in the eyes of some readers who know better would discredit the author's genuine insights about avoiding authoritarianism in the setting up of local congregations in other parts of the world. The weaknesses of the author's understanding work against the acceptance of his accurate insights to those who are not prone to agreeing with the author at least in part already.
The book itself is immensely cleverly organized. In each of the parts of this book the author opens with a small set of very large questions and then proceeds to answer them over the course of the chapters in that part. After an introduction to the second edition of the book (from 1927) and a short introduction, the first part of the book, for example, answers questions about Paul's use of strategic points to spread the gospel, the question of what class of people Paul was primarily dealing with, and the moral and social condition of the commonfolk of the time as opposed to those we deal with in other countries in our own time. The second part of the book answers questions on Paul's use of miracles as a seal of divine approval for his doctrine and message (a doctrine the author grossly misunderstands), Paul's avoidance of controlling the finances of local churches, and the substance of Paul's preaching in various areas. Part three deals with the subject of Paul's teaching and the training of candidates for membership and church leadership. Part four of the book looks at Paul's desire to increase congregational involvement in authority and discipline as well as the important subject of unity. And finally, part five of the book looks at the principles and spirit of Paul's preaching, its application to present-day conditions, and a contrast between two contemporary missionary situations.
The entire focus of the book is on using Paul's missionary approach as a model today. This effort, though, depends on several assumptions. For one, the author believes that he understands the methods and approach of Paul, and it would appear that he does understand Paul's restraint of himself in order to help believers become more mature through their own exercise of choices and their own facing of difficult decisions through the wisdom granted to them by the Holy Spirit. Unfortunately, the author's failure to understand the doctrinal content of Paul's message undercuts many of his insights about Paul's approach to planting local congregations with a complex blend of unity and autonomy under local leadership. In addition, the author's whole approach depends on a presupposition that Paul's preaching methods were effective. While I happen to believe this, there are many [3] who would claim that Paul's efforts were not effective at all. As a result, since this author does not prove the effectiveness of Paul's approach but rather assumes it, this book's whole appeal is only to those who share the author's assumptions that Paul's preaching was successful. This book has a lot of insights, but it also represents some of the pitfalls of writing authoritatively about that which one does not fully understand.
[1] See, for example:
https://edgeinducedcohesion.blog/2016...
https://edgeinducedcohesion.blog/2016...
https://edgeinducedcohesion.blog/2015...
https://edgeinducedcohesion.wordpress...
[2] See, for example:
https://edgeinducedcohesion.blog/2015...
https://edgeinducedcohesion.blog/2011...
https://edgeinducedcohesion.blog/2010...
https://edgeinducedcohesion.blog/2016...
https://edgeinducedcohesion.blog/2016...
[3] See, for example:
http://edgeinducedcohesion.blog/2017/...
January 9, 2022
I initially rated this book with three stars, but changed it to four. I do think this is a three-star book in terms of the quality of writing, argumentation and organization, but a four-star book in terms of its ideas.
Allen's broadest point in this book is that the missionary should leave the guidance of a new congregation to the leading of the Holy Spirit. He believes, fundamentally, that a missionary should not disciple new believers too much, and provide them too much of a structure for their new church, but instead lead most theological discovery and church creation to the care of the Holy Spirit inside of them.
The main problem with this, is that Allen never convincingly argues that 1) this is what Paul does, and 2) that this is what Paul ideally wanted to do. First, I am not convinced that Paul was as hands-off as Allen makes it out to be. Yes, Paul does plant churches quickly and leave, but he also maintains relationships with key individuals whom he instructs to maintain the church. Second, I think some of Paul's actions are based on necessity rather than ideals. Paul doesn't necessarily use this fast-paced methodology because he finds that ideal for the churches, but potentially because of necessity of quickly spreading the gospel for the first time. I think today he may have a vastly different strategy, and Allen never convincingly argues otherwise.
Allen's most developed and unique point, is that the use of vast foreign-funds in Church-planting creates a dependent congregation. The structures put in place by foreign missionaries make "natives" ideologically dependent and incapable of leading themselves, and the influx of funds makes it impossible to maintain the structure without foreign support, which naturally leads to foreign control. The two things together guarantee a complacent congregation--the imposition of structures sets the strings in place on the puppet, and the funds tie those strings to the fingers of the foreign puppeteer.
Allen's broadest point in this book is that the missionary should leave the guidance of a new congregation to the leading of the Holy Spirit. He believes, fundamentally, that a missionary should not disciple new believers too much, and provide them too much of a structure for their new church, but instead lead most theological discovery and church creation to the care of the Holy Spirit inside of them.
The main problem with this, is that Allen never convincingly argues that 1) this is what Paul does, and 2) that this is what Paul ideally wanted to do. First, I am not convinced that Paul was as hands-off as Allen makes it out to be. Yes, Paul does plant churches quickly and leave, but he also maintains relationships with key individuals whom he instructs to maintain the church. Second, I think some of Paul's actions are based on necessity rather than ideals. Paul doesn't necessarily use this fast-paced methodology because he finds that ideal for the churches, but potentially because of necessity of quickly spreading the gospel for the first time. I think today he may have a vastly different strategy, and Allen never convincingly argues otherwise.
Allen's most developed and unique point, is that the use of vast foreign-funds in Church-planting creates a dependent congregation. The structures put in place by foreign missionaries make "natives" ideologically dependent and incapable of leading themselves, and the influx of funds makes it impossible to maintain the structure without foreign support, which naturally leads to foreign control. The two things together guarantee a complacent congregation--the imposition of structures sets the strings in place on the puppet, and the funds tie those strings to the fingers of the foreign puppeteer.
February 19, 2017
It was Lesslie Newbigin's excellent book The Open Secret that lead me to Roland Allen, and Dr. Newbigin's recommendation did not disappoint. While Missionary Methods: St. Paul's or Ours? does not attain the level of erudition evidenced by Dr. Newbigin, Mr. Allen's simple, one might even say homespun, wisdom is profound in its insights into Scripture, if somewhat provincial to our modern eyes in its communication of those insights.
It is a culture shock to hear the voice of our past speak to us so clearly and directly. For example, this paragraph has almost no connection with modern America "We modern teachers from the West are by nature and by training persons of restless activity and boundless self-confidence. We are accustomed to assume an attitude of superiority towards all Eastern peoples, and to point to our material progress as the justification of our attitude. We are accustomed to do things ourselves for ourselves, to find our own way, to rely upon our own exertions, and we naturally tend to be impatient with others who are less restless and less self-assertive than we are." Superiority based on achievement? Do things for ourselves? Find our own way? Indeed, this book reminds one just how much the past century has changed the West. Of course, some of the assumptions of the past, we will recognize as false, but we should not let that blind us to the truths embedded in this amazing little book.
Roland Allen's books is called Missionary Methods, but it is not really about a method. When we hear method, we think technique. This is more a book that analyzes Paul's strategy. Interestingly enough, the conclusion of this book is that Paul didn't really have one. His strategy was to trust the Holy Spirit to lead him and to lead his converts. So you see him passing the torch to local leadership as soon as possible, demanding unity, providing full responsibility, holding churches (not just people) accountable for the sins and successes of their members, discouraging dependency. That faith, responsibility, accountability, and unity are key lacks in our perspective today. Allen's exhortation to unity alone in the last chapter is worth the price of admission for this book in both time and money.
This book really helped me as I sought to break away from a management perspective (goals, targets, techniques, assessment, results analysis, efficiency, return on investment, etc). That is the defining paradigm of the church today. And i find it to be both counter-productive (in the long run) and unbiblical. Luckily, Roland Allen wrote this book 100 years ago and did the research to back that perspective up. Not a really well-written book, and it does have some historical inaccuracies, but for the most part, it is gold.
For an alternative perspective, see any book on church growth or missions strategy by Dr. Donald McGavran.
Here are some of my favorite quotes.
We are sometimes astonished at the knowledge and zeal of a man who has heard one simple sermon on one Christian doctrine, and has taken home with him one simple book, a gospel, or a catechism. After two, or three, or many years he returns and displays a spiritual insight which astonishes us. He has made his one truth his own, and that illumines the whole of his world, whilst our Prayer-Book-fed Christians often have a smattering of knowledge of all the faith, and yet have little light by which to walk.(p.85)
But whatever view we take of this first journey, it is perfectly clear that in the second journey St. Paul was not following any predetermined route. If he had any definite purpose when he left Antioch it was to go through Cilicia and South Galatia to Ephesus. It is expressly stated that he tried to preach in Asia and was forbidden by the Holy Ghost, and that he then attempted to go into Bithynia and again was forbidden by the Spirit. So he found himself at Troas not knowing where he was to go, until he was directed by a vision to Macedonia. Having preached in Philippi, Thessalonica and Beroea he was apparently driven out of Macedonia and fled to Athens, not, as it seems, with any intention of establishing himself there as a preacher, but simply as a retreat until circumstances would allow him to return to Macedonia. (p.11)
We have seen that St. Paul did not set out on his missionary journeys as a solitary prophet, the teacher of a solitary individualistic religion. He was sent forth as the messenger of a Church, to bring men into fellowship with that body. His converts were not simply united one to another by bonds of convenience arising from the fact that they lived in the same place, believed the same doctrine, and thought it would be a mutual assistance to form a society. They were members one of another in virtue of their baptism. Each was united to every other Christian everywhere, by the closest of spiritual ties, communion in the one Spirit. Each was united to all by common rites, participation in the same sacraments. Each was united to all by common dangers and common hopes. In like manner the churches of which they were members were not separate and independent bodies. They were not independent of the Apostle who was their common founder, they were not independent of one another. (p.115)
St. Paul began with unity. In his view the unity of the Church was not something to be created, but something which already existed and was to be maintained. Churches were not independent unities: they were extensions of an already existing unity. There could be no such thing as two churches in the same place both holding the Head, yet not in communion one with another. There could be no such thing as two churches in different places both holding the Head, yet not in communion one with another. There could be no such thing as a Christian baptized into Christ Jesus not in communion with all the other members of the body of which Christ was the Head. If a member was united to the Head he was united to all the other members. There was a spiritual unity in the one Lord, the one faith, the one baptism, the one God and Father of all. There was an external unity in common participation in common religious rites, common enjoyment of social intercourse. There was no such thing as spiritual unity expressed in outward separation. Spiritual unity is unity, means unity, and is expressed in terms of unity. Outward opposition is a certain sign that spiritual unity does not exist. Spiritual unity in proportion to its perfection and fullness necessarily issues in common, united, harmonious expression, whether of word or act; or else the soul may be God's and the body the Devil's at the same time ... This unity was to be maintained. St. Paul wrote much to his churches about unity, but he never spoke of it as of something which they had created. He always spoke of it as a Divine fact to mar which was sin. Unity could be broken. Spiritual pride might express itself in self-assertion, self-assertion might issue in open schism. The Body might be divided. But that was a sin against the Holy Ghost: it was to destroy the temple of the Lord. The act of schism implied and expressed a schismatic, uncharitable spirit. So long as charity had its perfect work, differences of opinion could not issue in schism. The rending of the outward meant the rending of the inward. The separation of Christians meant the dividing of Christ. (p.117-118)
If then the fact that the lame man at Lystra heard St. Paul speak necessarily implies that St. Paul taught in the street, we must conclude that this was an exception to his general practice, for as a rule St. Paul preached first in the synagogue and afterwards in the house of some man of good repute. It is curious how careful St. Luke is to tell us exactly where St. Paul lodged, or in whose house he taught, e.g. we are told that at Philippi he lodged with Lydia and preached at the prayer-place. At Thessalonica he lodged with Jason, and apparently taught in his house; at Corinth he lodged with Aquila, and preached in the house of Titus Justus; and at Ephesus he preached in the School of Tyrannus. St. Luke evidently desires us to understand that St. Paul was careful to provide things honest in the sight of all men, and took thought for what was honourable and of good report, as well as of what was true, and of what was pure, and of what was just.(p.23)
Paradoxical as it may seem, I think that it is quite possible that the shortness of his stay may have conduced in no small measure to St. Paul's success. There is something in the presence of a great teacher that sometimes tends to prevent smaller men from realizing themselves. They more readily feel their responsibility, they more easily and successfully exert their powers, when they see that, unless they come forward, nothing will be done. By leaving them quickly St. Paul gave the local leaders opportunity to take their proper place, and forced the church to realize that it could not depend upon him, but must depend upon its own resources. (p.87)
We have also run a great risk of confusing the minds of the converts as to the true meaning and nature of baptism. We have taught them that union with Christ is the source of strength, we have taught them that baptism is the sacrament of unity, and then we have told them that they must prove their sincerity by practising virtue in their own strength before they can be admitted to the sacrament by which they are to receive strength to be virtuous. In other words, we have taught them that the one great need of men is Christ, and that without Christ men cannot attain to righteousness, and then that they must attain to righteousness by themselves in order to receive Christ. (p.90)
I cannot help thinking that here we find one of the most important elements of his success. By leaving the church to decide who should be admitted, he established firmly the great principle of mutual responsibility. The church was a brotherhood, and the brethren suffered if any improper person was admitted to their society. They knew the candidates intimately. They were in the best possible position to judge who were fit and proper candidates. That they might make mistakes, and that they did make great mistakes, is sufficiently obvious; but if they made mistakes, they made them at their own peril. (p.91)
For at some turn in the fight, the whole people broke into a roar of shouting, and overcome by curiosity, confident that whatever happened he could despise and forget even though he saw it, he opened his eyes. Then was he struck with a deadlier wound in his soul than the Gladiator whom he lusted to behold received in his flesh; and fell more miserably than the poor wretch over whose fall arose that bellow which pierced his ears and unlocked his eyes, and laid open his soul to the fatal thrust .... For, with the sight of blood, he drank in ruthlessness; no longer did he turn away, but fixed his gaze, and drank the cup of fury, and knew it not; he was fascinated by the din of battle, and drunk with murderous joy. He was no longer the Alypius who had come, but one of the crowd to which he had come, and the hardened accomplice of those who had brought him! Why should I say more? He gazed, he shouted, he raved, he carried home with him a frenzy which goaded him to return, not only with those who at first had dragged him thither, but before them dragging others in his turn.' 'No one,' says Tertullian, 'partakes of such pleasures without their strong excitements, no one comes under their excitement without their natural lapses.'!! (p.32)
The primary importance of missionary finance lies in the fact that financial arrangements very seriously affect the relations between the missionary and those whom he approaches. It is of comparatively small importance how the missionary is maintained: it is of comparatively small importance how the finances of the Church are organized: what is of supreme importance is how these arrangements, whatever they may be, affect the minds of the people, and so promote, or hinder, the spread of the Gospel. (p.46)
Secondly, St. Paul not only did not receive financial aid from his converts, he did not take financial support to his converts. That it could be so never seems to have suggested itself to his mind. Every province, every church, was financially independent. The Galatians are exhorted to support their teachers. Every church is instructed to maintain its poor. There is not a hint from beginning to end of the Acts and Epistles of any one church depending upon another, with the single exception of the collection for the poor saints at Jerusalem.
We may see here five elements and four characteristics of St. Paul's preaching in the synagogue. The five elements are these: (1) An appeal to the past, an attempt to win sympathy by a statement of truth common to him and to his hearers. This statement of common belief creates naturally a bond of union. It ensures that the speaker starts with the agreement and approval of his hearers. It also prepares the ground for the new seed. The new truth is shown to grow out of, and to be in harmony with, truth already known and accepted. It does not appear as a strange and startling assertion of something at variance with all that has before guided and enlightened life. (2) There is a statement of facts, an assertion of things which can be understood, apprehended, accepted, disputed, or proved. There is a presentation of the concrete, tangible, homely story, of something easily grasped, the story of life and death. It is indeed the story of a divine life and a divine death, but it moves on the plane of earth, with which all alike are familiar, the injustice of rulers, the fluctuating passions of crowds, the marvellous recovery, the Divine act of the Resurrection. (3) There is the answer to the inevitable objection, to the instinctive protest, that all the wisest and most thoughtful and most judicial minds among the speaker's own people have decided against the claims here made. There is a careful presentment of the proof, the evidence of trustworthy men, the agreement of the new truth with the old which has already been acknowledged. (4) There is the appeal to the spiritual needs of men, to the craving for pardon, and the comforting assurance that in the new teaching may be found peace and confidence. (5) Finally, there is the grave warning. The rejection of God's message involves serious danger. The way of salvation may be refused, and is commonly refused, but not without peril. Those are the elements. The characteristics are these: (I) Conciliatoriness and sympathy with the condition of his hearers, readiness to recognize all that is good in them and in their doctrine, sympathy with their difficulties, and care to make the way for them as plain and simple as possible. (2) Courage in the open acknowledgment of difficulties which cannot be avoided, and in the direct assertion of unpalatable truth. There is no attempt to keep the door open by partial statements, no concealment of the real issue and all that it involves, no timid fear of giving offence, no suggestion of possible compromise, no attempt to make things really difficult appear easy. (3) Respect. There is a careful presentation of suitable evidence, there is an appeal to the highest faculties in man. St. Paul speaks to men as naturally religious persons, and appeals to them as living souls conscious of spiritual powers and spiritual needs. (4) There is an unhesitating confidence in the truth of his message, and in its power to meet and satisfy the spiritual needs of men. (p.60)
Nothing can alter or disguise the fact that St. Paul did leave behind him at his first visit complete churches. Nothing can alter or disguise the fact that he succeeded in so training his converts that men who came to him absolutely ignorant of the Gospel were able to maintain their position with the help of occasional letters and visits at crises of special difficulty. We want then to consider: (1) What St. Paul taught his converts; (2) How he prepared them for baptism and ordination. (p.81)
It is a culture shock to hear the voice of our past speak to us so clearly and directly. For example, this paragraph has almost no connection with modern America "We modern teachers from the West are by nature and by training persons of restless activity and boundless self-confidence. We are accustomed to assume an attitude of superiority towards all Eastern peoples, and to point to our material progress as the justification of our attitude. We are accustomed to do things ourselves for ourselves, to find our own way, to rely upon our own exertions, and we naturally tend to be impatient with others who are less restless and less self-assertive than we are." Superiority based on achievement? Do things for ourselves? Find our own way? Indeed, this book reminds one just how much the past century has changed the West. Of course, some of the assumptions of the past, we will recognize as false, but we should not let that blind us to the truths embedded in this amazing little book.
Roland Allen's books is called Missionary Methods, but it is not really about a method. When we hear method, we think technique. This is more a book that analyzes Paul's strategy. Interestingly enough, the conclusion of this book is that Paul didn't really have one. His strategy was to trust the Holy Spirit to lead him and to lead his converts. So you see him passing the torch to local leadership as soon as possible, demanding unity, providing full responsibility, holding churches (not just people) accountable for the sins and successes of their members, discouraging dependency. That faith, responsibility, accountability, and unity are key lacks in our perspective today. Allen's exhortation to unity alone in the last chapter is worth the price of admission for this book in both time and money.
This book really helped me as I sought to break away from a management perspective (goals, targets, techniques, assessment, results analysis, efficiency, return on investment, etc). That is the defining paradigm of the church today. And i find it to be both counter-productive (in the long run) and unbiblical. Luckily, Roland Allen wrote this book 100 years ago and did the research to back that perspective up. Not a really well-written book, and it does have some historical inaccuracies, but for the most part, it is gold.
For an alternative perspective, see any book on church growth or missions strategy by Dr. Donald McGavran.
Here are some of my favorite quotes.
We are sometimes astonished at the knowledge and zeal of a man who has heard one simple sermon on one Christian doctrine, and has taken home with him one simple book, a gospel, or a catechism. After two, or three, or many years he returns and displays a spiritual insight which astonishes us. He has made his one truth his own, and that illumines the whole of his world, whilst our Prayer-Book-fed Christians often have a smattering of knowledge of all the faith, and yet have little light by which to walk.(p.85)
But whatever view we take of this first journey, it is perfectly clear that in the second journey St. Paul was not following any predetermined route. If he had any definite purpose when he left Antioch it was to go through Cilicia and South Galatia to Ephesus. It is expressly stated that he tried to preach in Asia and was forbidden by the Holy Ghost, and that he then attempted to go into Bithynia and again was forbidden by the Spirit. So he found himself at Troas not knowing where he was to go, until he was directed by a vision to Macedonia. Having preached in Philippi, Thessalonica and Beroea he was apparently driven out of Macedonia and fled to Athens, not, as it seems, with any intention of establishing himself there as a preacher, but simply as a retreat until circumstances would allow him to return to Macedonia. (p.11)
We have seen that St. Paul did not set out on his missionary journeys as a solitary prophet, the teacher of a solitary individualistic religion. He was sent forth as the messenger of a Church, to bring men into fellowship with that body. His converts were not simply united one to another by bonds of convenience arising from the fact that they lived in the same place, believed the same doctrine, and thought it would be a mutual assistance to form a society. They were members one of another in virtue of their baptism. Each was united to every other Christian everywhere, by the closest of spiritual ties, communion in the one Spirit. Each was united to all by common rites, participation in the same sacraments. Each was united to all by common dangers and common hopes. In like manner the churches of which they were members were not separate and independent bodies. They were not independent of the Apostle who was their common founder, they were not independent of one another. (p.115)
St. Paul began with unity. In his view the unity of the Church was not something to be created, but something which already existed and was to be maintained. Churches were not independent unities: they were extensions of an already existing unity. There could be no such thing as two churches in the same place both holding the Head, yet not in communion one with another. There could be no such thing as two churches in different places both holding the Head, yet not in communion one with another. There could be no such thing as a Christian baptized into Christ Jesus not in communion with all the other members of the body of which Christ was the Head. If a member was united to the Head he was united to all the other members. There was a spiritual unity in the one Lord, the one faith, the one baptism, the one God and Father of all. There was an external unity in common participation in common religious rites, common enjoyment of social intercourse. There was no such thing as spiritual unity expressed in outward separation. Spiritual unity is unity, means unity, and is expressed in terms of unity. Outward opposition is a certain sign that spiritual unity does not exist. Spiritual unity in proportion to its perfection and fullness necessarily issues in common, united, harmonious expression, whether of word or act; or else the soul may be God's and the body the Devil's at the same time ... This unity was to be maintained. St. Paul wrote much to his churches about unity, but he never spoke of it as of something which they had created. He always spoke of it as a Divine fact to mar which was sin. Unity could be broken. Spiritual pride might express itself in self-assertion, self-assertion might issue in open schism. The Body might be divided. But that was a sin against the Holy Ghost: it was to destroy the temple of the Lord. The act of schism implied and expressed a schismatic, uncharitable spirit. So long as charity had its perfect work, differences of opinion could not issue in schism. The rending of the outward meant the rending of the inward. The separation of Christians meant the dividing of Christ. (p.117-118)
If then the fact that the lame man at Lystra heard St. Paul speak necessarily implies that St. Paul taught in the street, we must conclude that this was an exception to his general practice, for as a rule St. Paul preached first in the synagogue and afterwards in the house of some man of good repute. It is curious how careful St. Luke is to tell us exactly where St. Paul lodged, or in whose house he taught, e.g. we are told that at Philippi he lodged with Lydia and preached at the prayer-place. At Thessalonica he lodged with Jason, and apparently taught in his house; at Corinth he lodged with Aquila, and preached in the house of Titus Justus; and at Ephesus he preached in the School of Tyrannus. St. Luke evidently desires us to understand that St. Paul was careful to provide things honest in the sight of all men, and took thought for what was honourable and of good report, as well as of what was true, and of what was pure, and of what was just.(p.23)
Paradoxical as it may seem, I think that it is quite possible that the shortness of his stay may have conduced in no small measure to St. Paul's success. There is something in the presence of a great teacher that sometimes tends to prevent smaller men from realizing themselves. They more readily feel their responsibility, they more easily and successfully exert their powers, when they see that, unless they come forward, nothing will be done. By leaving them quickly St. Paul gave the local leaders opportunity to take their proper place, and forced the church to realize that it could not depend upon him, but must depend upon its own resources. (p.87)
We have also run a great risk of confusing the minds of the converts as to the true meaning and nature of baptism. We have taught them that union with Christ is the source of strength, we have taught them that baptism is the sacrament of unity, and then we have told them that they must prove their sincerity by practising virtue in their own strength before they can be admitted to the sacrament by which they are to receive strength to be virtuous. In other words, we have taught them that the one great need of men is Christ, and that without Christ men cannot attain to righteousness, and then that they must attain to righteousness by themselves in order to receive Christ. (p.90)
I cannot help thinking that here we find one of the most important elements of his success. By leaving the church to decide who should be admitted, he established firmly the great principle of mutual responsibility. The church was a brotherhood, and the brethren suffered if any improper person was admitted to their society. They knew the candidates intimately. They were in the best possible position to judge who were fit and proper candidates. That they might make mistakes, and that they did make great mistakes, is sufficiently obvious; but if they made mistakes, they made them at their own peril. (p.91)
For at some turn in the fight, the whole people broke into a roar of shouting, and overcome by curiosity, confident that whatever happened he could despise and forget even though he saw it, he opened his eyes. Then was he struck with a deadlier wound in his soul than the Gladiator whom he lusted to behold received in his flesh; and fell more miserably than the poor wretch over whose fall arose that bellow which pierced his ears and unlocked his eyes, and laid open his soul to the fatal thrust .... For, with the sight of blood, he drank in ruthlessness; no longer did he turn away, but fixed his gaze, and drank the cup of fury, and knew it not; he was fascinated by the din of battle, and drunk with murderous joy. He was no longer the Alypius who had come, but one of the crowd to which he had come, and the hardened accomplice of those who had brought him! Why should I say more? He gazed, he shouted, he raved, he carried home with him a frenzy which goaded him to return, not only with those who at first had dragged him thither, but before them dragging others in his turn.' 'No one,' says Tertullian, 'partakes of such pleasures without their strong excitements, no one comes under their excitement without their natural lapses.'!! (p.32)
The primary importance of missionary finance lies in the fact that financial arrangements very seriously affect the relations between the missionary and those whom he approaches. It is of comparatively small importance how the missionary is maintained: it is of comparatively small importance how the finances of the Church are organized: what is of supreme importance is how these arrangements, whatever they may be, affect the minds of the people, and so promote, or hinder, the spread of the Gospel. (p.46)
Secondly, St. Paul not only did not receive financial aid from his converts, he did not take financial support to his converts. That it could be so never seems to have suggested itself to his mind. Every province, every church, was financially independent. The Galatians are exhorted to support their teachers. Every church is instructed to maintain its poor. There is not a hint from beginning to end of the Acts and Epistles of any one church depending upon another, with the single exception of the collection for the poor saints at Jerusalem.
We may see here five elements and four characteristics of St. Paul's preaching in the synagogue. The five elements are these: (1) An appeal to the past, an attempt to win sympathy by a statement of truth common to him and to his hearers. This statement of common belief creates naturally a bond of union. It ensures that the speaker starts with the agreement and approval of his hearers. It also prepares the ground for the new seed. The new truth is shown to grow out of, and to be in harmony with, truth already known and accepted. It does not appear as a strange and startling assertion of something at variance with all that has before guided and enlightened life. (2) There is a statement of facts, an assertion of things which can be understood, apprehended, accepted, disputed, or proved. There is a presentation of the concrete, tangible, homely story, of something easily grasped, the story of life and death. It is indeed the story of a divine life and a divine death, but it moves on the plane of earth, with which all alike are familiar, the injustice of rulers, the fluctuating passions of crowds, the marvellous recovery, the Divine act of the Resurrection. (3) There is the answer to the inevitable objection, to the instinctive protest, that all the wisest and most thoughtful and most judicial minds among the speaker's own people have decided against the claims here made. There is a careful presentment of the proof, the evidence of trustworthy men, the agreement of the new truth with the old which has already been acknowledged. (4) There is the appeal to the spiritual needs of men, to the craving for pardon, and the comforting assurance that in the new teaching may be found peace and confidence. (5) Finally, there is the grave warning. The rejection of God's message involves serious danger. The way of salvation may be refused, and is commonly refused, but not without peril. Those are the elements. The characteristics are these: (I) Conciliatoriness and sympathy with the condition of his hearers, readiness to recognize all that is good in them and in their doctrine, sympathy with their difficulties, and care to make the way for them as plain and simple as possible. (2) Courage in the open acknowledgment of difficulties which cannot be avoided, and in the direct assertion of unpalatable truth. There is no attempt to keep the door open by partial statements, no concealment of the real issue and all that it involves, no timid fear of giving offence, no suggestion of possible compromise, no attempt to make things really difficult appear easy. (3) Respect. There is a careful presentation of suitable evidence, there is an appeal to the highest faculties in man. St. Paul speaks to men as naturally religious persons, and appeals to them as living souls conscious of spiritual powers and spiritual needs. (4) There is an unhesitating confidence in the truth of his message, and in its power to meet and satisfy the spiritual needs of men. (p.60)
Nothing can alter or disguise the fact that St. Paul did leave behind him at his first visit complete churches. Nothing can alter or disguise the fact that he succeeded in so training his converts that men who came to him absolutely ignorant of the Gospel were able to maintain their position with the help of occasional letters and visits at crises of special difficulty. We want then to consider: (1) What St. Paul taught his converts; (2) How he prepared them for baptism and ordination. (p.81)
February 11, 2017
Roland Allen's book, Missionary Methods: St Paul's or Ours? is a major work in missiology. He examined Scripture to see Paul's approach to missions work and compared it to the predominant missions methodology of his day. The work focuses on Paul and make comparisons with general tendencies present among missionaries.
While I don't agree with all of Allen's conclusions about Paul's methodology, his work is highly insightful. The sad part of reading this book is seeing the extent to which Allen's insights about biblical missions methodology have not been put into practice.
This book is worthy of your careful attention! Enjoy!
While I don't agree with all of Allen's conclusions about Paul's methodology, his work is highly insightful. The sad part of reading this book is seeing the extent to which Allen's insights about biblical missions methodology have not been put into practice.
This book is worthy of your careful attention! Enjoy!
December 26, 2017
Written in 1912 and way ahead of it's time. Great insights here, especially relating to fostering ownership and independence in those you are ministering to. Great application to campus ministry. I would definitely recommend this to people in full-time ministry/missions, but probably not to people who aren't in ministry.
June 7, 2009
Excellent.
September 27, 2022
Though written in 1912, 110 years ago at the time of this review, the work is a treasure from earlier days of mission work; a 'How-To' and 'How-Not-To' instructions manual for missionary endeavors after the example and practice of Paul, Apostle to the Gentiles. We have witnessed some of the insufficiencies of days-long-past missionary efforts, such as: dressing rural tribal folks in a suit-and-tie style of churchianity, westernizing the foreign culture with nothing that has anything to do with Christ, the cross of Christ, or historic Christianity, and/or dominating the direction of the rural peoples' private lives - 'unreasoning obedience'. Fortunately, those days have past for the predominance of today's missionaries. The reader should feel stimulated to a furtherance of study and alternate views within this area.
We observe a historically recuring theme style: "The fatal mistake has been made of teaching the converts to rely upon the wrong source of strength. Instead of seeking it in the working of the Holy Spirit in themselves, they seek it in the missionary. They put him in the place of Christ, they depend upon him." (“I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.” 1 Corinthians 1:12). A theme that is focused on the temporal rather than the eternal.
We must bear in mind that when reaching 'rural' cultures, learning their language fluently, as well as their cultural understandings, is foundational to accurate translation of Scripture into a 'tribal' language/dialect. Creation of an alphabet, teaching to read, reading comprehension testing, feedback for clarity and understanding of translation, and multiple Scripture edits, are just the beginning of preparation for missionary work in the field. Fortunately, God is not in a box, or confined to 'what works' in a one-size-fits-all pattern of outreach implementation.
- Excerpts:
"Christianity is not an institution, but a principle of life."
"We tend to think that the duty of the Church is rather to Christianize the world than to gather out of the world the elect of God into the fellowship of His Son."
"The soul cannot be recreated and the life remain unchanged." (See also: 2 Corinthians 5:17)
St. Paul: "had no preconceived plan of campaign; he went where the Spirit led; he sought for the open doors; he chose the centres most suitable for the gathering of converts and the propagation of the faith : he aimed definitely at converting men and women to faith in Christ: we never find him simply preparing the ground for future conversions. Then he planted Churches which rapidly became self-supporting and self-governing. We never find St. Paul governing a Church by means of workers paid from foreign sources... Why is there a difference between our methods and those of St. Paul?"
"In little more than ten years St. Paul established the Church in four provinces of the Empire, Galatia, Macedonia, Achaia and Asia. Before 47 a.d. there were no Churches in these provinces; in 57 a.d. St. Paul could speak as if his work there was done, and could plan extensive tours into the far West without anxiety lest the Churches which he had founded might perish in his absence for want of his guidance and support... When he left them, he left them because his work was fully accomplished... St. Paul did not gather congregations, he planted Churches, and he did not leave a Church until it was fully equipped with orders of Ministry...."
"But it is argued that as a matter of fact St. Paul was an exceptional man living in exceptional times, preaching under exceptional circumstances; that he enjoyed advantages in his birth, his education, his call, his mission, his relationship to his hearers, such as have been enjoyed by no other; and that he enjoyed advantages in the peculiar constitution of society at the moment of his call such as to render his work quite exceptional. Here I simply wish to insist that however great these peculiar advantages of St. Paul may have been, they cannot be so great as to rob his example of all value for us."
"Leaders must be thrown up by the community, not dragged up by the missionary."
"St. Paul was not content with ordaining one elder for each Church. In every place he ordained several. This ensured that all authority should not be concentrated in the hands of one man."
- Works that may also be of interest to you:
World Shapers: A Treasury of Quotes From Great Missionaries -Compiled by Vinita Hampton & Carol Plueddemann
Your Home A Lighthouse: Hosting An Evangelistic Bible Study by Bob and Betty Jacks
2000 Years of Small Groups by Joel Comiskey
Too Many to Jail: The Story of Iran's New Christians by Mark Bradley
The Spontaneous Expansion of the Church: And the Causes That Hinder It by Roland Allen
We observe a historically recuring theme style: "The fatal mistake has been made of teaching the converts to rely upon the wrong source of strength. Instead of seeking it in the working of the Holy Spirit in themselves, they seek it in the missionary. They put him in the place of Christ, they depend upon him." (“I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.” 1 Corinthians 1:12). A theme that is focused on the temporal rather than the eternal.
We must bear in mind that when reaching 'rural' cultures, learning their language fluently, as well as their cultural understandings, is foundational to accurate translation of Scripture into a 'tribal' language/dialect. Creation of an alphabet, teaching to read, reading comprehension testing, feedback for clarity and understanding of translation, and multiple Scripture edits, are just the beginning of preparation for missionary work in the field. Fortunately, God is not in a box, or confined to 'what works' in a one-size-fits-all pattern of outreach implementation.
- Excerpts:
"Christianity is not an institution, but a principle of life."
"We tend to think that the duty of the Church is rather to Christianize the world than to gather out of the world the elect of God into the fellowship of His Son."
"The soul cannot be recreated and the life remain unchanged." (See also: 2 Corinthians 5:17)
St. Paul: "had no preconceived plan of campaign; he went where the Spirit led; he sought for the open doors; he chose the centres most suitable for the gathering of converts and the propagation of the faith : he aimed definitely at converting men and women to faith in Christ: we never find him simply preparing the ground for future conversions. Then he planted Churches which rapidly became self-supporting and self-governing. We never find St. Paul governing a Church by means of workers paid from foreign sources... Why is there a difference between our methods and those of St. Paul?"
"In little more than ten years St. Paul established the Church in four provinces of the Empire, Galatia, Macedonia, Achaia and Asia. Before 47 a.d. there were no Churches in these provinces; in 57 a.d. St. Paul could speak as if his work there was done, and could plan extensive tours into the far West without anxiety lest the Churches which he had founded might perish in his absence for want of his guidance and support... When he left them, he left them because his work was fully accomplished... St. Paul did not gather congregations, he planted Churches, and he did not leave a Church until it was fully equipped with orders of Ministry...."
"But it is argued that as a matter of fact St. Paul was an exceptional man living in exceptional times, preaching under exceptional circumstances; that he enjoyed advantages in his birth, his education, his call, his mission, his relationship to his hearers, such as have been enjoyed by no other; and that he enjoyed advantages in the peculiar constitution of society at the moment of his call such as to render his work quite exceptional. Here I simply wish to insist that however great these peculiar advantages of St. Paul may have been, they cannot be so great as to rob his example of all value for us."
"Leaders must be thrown up by the community, not dragged up by the missionary."
"St. Paul was not content with ordaining one elder for each Church. In every place he ordained several. This ensured that all authority should not be concentrated in the hands of one man."
- Works that may also be of interest to you:
World Shapers: A Treasury of Quotes From Great Missionaries -Compiled by Vinita Hampton & Carol Plueddemann
Your Home A Lighthouse: Hosting An Evangelistic Bible Study by Bob and Betty Jacks
2000 Years of Small Groups by Joel Comiskey
Too Many to Jail: The Story of Iran's New Christians by Mark Bradley
The Spontaneous Expansion of the Church: And the Causes That Hinder It by Roland Allen
September 8, 2017
The two things I like most about Roland Allen's book is, 1. It really challenges us to compare how we do ministry today as opposed to how Paul and the early Church operated, and 2. It has a GLOBAL perspective.
Because the book is constantly reflecting on Paul's "methods" of missionary work, you can't help but feel convicted at times, realizing how far we have strayed from Christ's original design for the Church. Allen challenges us to revisit why we do the things we do and discern what is biblical, and what is man-made.
Through this simple study of how we can reach the lost, it reminds us that Paul's methods can be/are applicable no matter what part of the world you are in. His emphasis is on building up and empowering believers (through the help of the Holy Spirit) to take ownership of their faith rather than becoming overly dependent on the missionary. It is definitely tension-filled to trust in this process, but I believe it is the right course of action (just look at Christ's discipleship of the twelve).
Overall, the book gives you a lot to chew on. My minor complaints are that at times it seems slightly dated and the language can be dry. However, the heart of the book is on point, and I believe anyone in ministry (especially Western missionaries) can learn from it.
Favorite Passage:
"St. Paul did not go about as a missionary preacher merely to convert individuals: he went to establish churches from which the light might radiate throughout the whole country round. The secret of success in this work lies in beginning at the very beginning. It is the training of the first converts which sets the type for the future. If the first converts are taught to depend upon the missionary, if all work, evangelistic, educational, social is concentrated in his hands, the infant community learns to rest passively upon the man from whom they receive their first insight into the Gospel. Their faith having no sphere, for its growth and development lies dormant."
Because the book is constantly reflecting on Paul's "methods" of missionary work, you can't help but feel convicted at times, realizing how far we have strayed from Christ's original design for the Church. Allen challenges us to revisit why we do the things we do and discern what is biblical, and what is man-made.
Through this simple study of how we can reach the lost, it reminds us that Paul's methods can be/are applicable no matter what part of the world you are in. His emphasis is on building up and empowering believers (through the help of the Holy Spirit) to take ownership of their faith rather than becoming overly dependent on the missionary. It is definitely tension-filled to trust in this process, but I believe it is the right course of action (just look at Christ's discipleship of the twelve).
Overall, the book gives you a lot to chew on. My minor complaints are that at times it seems slightly dated and the language can be dry. However, the heart of the book is on point, and I believe anyone in ministry (especially Western missionaries) can learn from it.
Favorite Passage:
"St. Paul did not go about as a missionary preacher merely to convert individuals: he went to establish churches from which the light might radiate throughout the whole country round. The secret of success in this work lies in beginning at the very beginning. It is the training of the first converts which sets the type for the future. If the first converts are taught to depend upon the missionary, if all work, evangelistic, educational, social is concentrated in his hands, the infant community learns to rest passively upon the man from whom they receive their first insight into the Gospel. Their faith having no sphere, for its growth and development lies dormant."
February 15, 2025
An interesting read from a famous missionary in a different tradition than my own. Allen helped me to see the importance of fostering a sense of mutual responsibility for missions within the church community. Rather than being heavily dependent on the missionary or organizations, Paul gave sufficient powers to the local congregations in conducting the affairs of the church regarding their finances, the selection of leaders, and the exercise of discipline. He gave them ownership and agency. This cultivated a deeper sense of commitment and spiritual growth in his converts, which in turn led to a more fruitful proliferation of the gospel. There's a fair bit of disagreement on my end about how much catechesis should be frontloaded prior to baptism - he seems to advocate for a pretty quick affirmation of a professing converts confession without a lot of visible fruit. He cites the Philippian jailer as an example of this, but the Philippian jailer was converted in a context where he would be publicly ostracized and humiliated for doing what he was doing, so there wasn’t much room for false assurance. That simply isn't the case in a lot of third-world contexts where Christianity is "a mile wide and an inch deep." Still, Allen has challenged me to think about the times when slowness isn't necessarily a virtue. I thoroughly enjoyed the overall thrust of the book, which was heavily towards church participation and indigenization. The church is the beginning and the end of missions. 1st time read. 3/5.
February 27, 2020
We should follow St Paul's missionary methods rather than our own. St Paul did have a method, but that method can be summed up as St Paul trusted the Holy Spirit rather than himself. There were a lot of good insights into the book of Acts and it served as a grand vision for how missions should be. This was written over a century ago, but our missionary methods are still far closer to his times than to the method proposed. What he says here should be wrestled with by all those who are on the field and all those who are going to the field. Even if you diverge from his conclusions, they are argued well enough that any Western missionary should wrestle with what he is saying.
I first heard about this from reading Lesslie Newbigin. It didn't dissapoint.
I first heard about this from reading Lesslie Newbigin. It didn't dissapoint.
June 18, 2022
Considering the age of this work, and the unique context from which Allen wrote, Missionary Methods still holds some very relevant--maybe even convicting--words for modern practitioners. For those workers who truly "believe the Word", Allen examines the words of Paul closely to draw out original his methods that many claim to follow now, but mostly ignore due to "impracticality."
Those with free church backgrounds will find Allen's continual reference to his church's polity confusing or unnecessary, but even Allen advocates many "biblical" best practices that run counter to his own denomination's structural polity.
Those with free church backgrounds will find Allen's continual reference to his church's polity confusing or unnecessary, but even Allen advocates many "biblical" best practices that run counter to his own denomination's structural polity.
October 27, 2023
Allen’s philosophy of missions in this work is full of tempered wisdom and careful consideration of how the goal of missions should shape its practice. I wish more missionaries and pastors operated with his categories and cautions in mind. But by themself, his exhortations are insufficient. A certainty that we must obey the precepts of Scripture, even when we cannot see the results is crucial for faithfulness that will endure. Otherwise, I fear we will follow Rolland Allen, not only in his wise exegesis and desire for mature congregations, but also in his frustration over poor results.
December 27, 2023
Author’s point: The apostle Paul’s personal responsibility methods of churchplanting must be imitated by modern missionaries.
My evaluation: Though I have subscribed to most of these principles all my missionary career, his emphasis on risk and trust in the Holy Spirit inspired me.
Weakness: Allen's argument needed more emphasis on the new birth. This is the engine that drives the car of personal responsibility.
Strength: Allen pulled dozens of references from Paul's life and letters to compel anyone who has respect for the NT record and will simply let it speak.
My evaluation: Though I have subscribed to most of these principles all my missionary career, his emphasis on risk and trust in the Holy Spirit inspired me.
Weakness: Allen's argument needed more emphasis on the new birth. This is the engine that drives the car of personal responsibility.
Strength: Allen pulled dozens of references from Paul's life and letters to compel anyone who has respect for the NT record and will simply let it speak.
April 7, 2018
This book describes and analyzes St.Paul's methods of evangelizing and establishing churches in countries not his own. Then it explains how missionaries ought to operate in national churches in regard to teaching, discipline, finances, and more. In the final chapter the author describes an actual missionary whom he knew doing these very things. It is a disheartening book because I know of no missionary operation who follows these biblical principles.
March 13, 2023
Missionary = Messenger w/ the Intention = Indigenous
Before going to the mission field. Read this book. Should also be required for church planting… since that’s what the greatest missionary in the history of the world* Apostle Paul did.
Allen makes a compelling, biblical case that: A missionary’s job is to establish mature Christians and churches, not converts and buildings.
*Second only to Jesus. 100% GOD and 100% man.
Before going to the mission field. Read this book. Should also be required for church planting… since that’s what the greatest missionary in the history of the world* Apostle Paul did.
Allen makes a compelling, biblical case that: A missionary’s job is to establish mature Christians and churches, not converts and buildings.
*Second only to Jesus. 100% GOD and 100% man.
November 26, 2025
Exceptional book. Shows that the goal should be locally run churches. It shows the limits of legislation and shows the power of principles-based teaching and a loving, unified brotherhood. Although Matthew 18 is not listed as the way of dealing with sin, the principle found in Mt. 18 (known to Anabaptists as the Rule of Christ) and other Anabaptist principles are set forth in this book on Church Planting.
July 8, 2018
This classic of missionary church planting methodology was revolutionary when it was originally written. It is foundational to much of the methodology of indigenous church planting that takes place today. It’s worth the read to discover the issues Allen was facing and she how his recommendations were formatted.
Displaying 1 - 30 of 86 reviews