In recent weeks, I have had the distinct pleasure of reconnecting with colleagues from the Union Biblical Seminary in Pune, India—Rev. Father Miland Sojwal, Rev. Joseph Thomas, Rev. Praveen Bunyan, Rev. David Doraisingh, and Rev. Sam Robinson. The diversity of their ministries reflects the manifold wisdom of God as His church in America experiences transformation amidst shifting cultural landscapes. Their contributions, in various capacities, are both revitalizing and expanding the reach of the church in this dynamic environment.
Among these conversations, one that stood out was with Rev. Nathaniel, currently serving as the Church Planting Strategist for the South Asian Church Network within the Southern Baptist Convention. Our connection traces back to 1989 during our seminary days, and our recent dialogue brought to the forefront not just memories, but a rediscovery of shared visions for evangelism-focused small groups in church planting efforts. In an era where global diaspora communities are rapidly shaping the religious landscape of Western nations, the insights we exchanged about contextualized ministry strategies were particularly illuminating. It was also a striking reminder of how collective memory functions; what I had selectively forgotten, William remembered, providing a fuller tapestry of our past.
What stands out from this conversation, however, is how church planting, particularly among diaspora communities, necessitates innovative approaches that transcend traditional paradigms. The multiplicity of languages, cultures, and socioeconomic contexts requires adaptive and context-sensitive models of ministry. This is not simply a pragmatic observation but reflects the profound theological truth that the church, as the body of Christ, must manifest itself uniquely in every cultural setting. Such contextualization is not merely about accommodating diversity but about embodying the incarnational nature of the gospel itself.
In researching further into the dynamics of small group evangelism within the American church context, I encountered the work of Bill Easum and Dave Travis, whose book Beyond the Box provides a compelling framework for understanding the future of church growth. Their argument centers on the idea that the future health and vitality of the church lie not in incremental growth but in multiplication—a shift from the static growth of institutional churches to the dynamic expansion of church movements.
Easum and Travis categorize churches into three broad typologies: “In the Box,” “Out of the Box,” and “Beyond the Box.” Each category represents a distinct orientation toward growth, leadership, and ministry:
1. In the Box Churches are characterized by stagnation or decline, often tied to traditional structures, property concerns, and a preservationist mindset. Their emphasis is on institutional survival rather than kingdom expansion.2. Out of the Box Churches are marked by adaptability and growth. These churches are willing to embrace change, innovate in leadership development, and focus on reaching new audiences through contemporary worship practices and seeker-sensitive approaches.3. Beyond the Box Churches, the primary focus of Easum and Travis’ analysis, represent a radical departure from institutional models. These churches are innovative to the core, often decentralized, and operate with a missionary mindset, emphasizing multiplication over addition.
What sets “Beyond the Box Churches” apart is their commitment to kingdom-oriented growth rather than institutional self-preservation. They reject the notion that a church must be tied to physical property or formal membership structures. Instead, they embrace a more fluid and flexible approach to leadership, church planting, and discipleship. These churches embody the principles of early Christianity more closely than modern institutional forms. According to Easum and Travis, early Christian communities were marked by informal leadership, organic growth, and a movement-based ethos rather than institutionalization. Similarly, “Beyond the Box Churches” focus on discipling leaders who, in turn, disciple others, creating a self-replicating system of growth and leadership development.
This model of church planting is not merely theoretical; it is grounded in empirical observation of thriving church movements. Recent research within the field of missiology and ecclesiology supports Easum and Travis' thesis. For example, studies conducted by the Center for Church Multiplication reveal that churches which prioritize discipleship and multiplication strategies are not only more likely to grow but also to produce leaders who can plant new churches at an accelerated rate.1 This is corroborated by the findings of the Pew Research Center, which notes that churches exhibiting decentralized, movement-based leadership structures tend to experience sustained growth even in secularizing contexts.2
Moreover, the innovative strategies employed by “Beyond the Box Churches” resonate with broader trends in global Christianity. Philip Jenkins, in his seminal work The Next Christendom, highlights how Christianity's center of gravity has shifted from the Global North to the Global South.3 This shift has brought with it new models of church growth, where flexibility, mobility, and a missionary mindset are paramount. The rapid expansion of the church in Africa, Asia, and Latin America is a testament to the efficacy of these “Beyond the Box” strategies, even if they are not explicitly labeled as such.
Easum and Travis’ work, while focused primarily on the American context, has implications for global church planting movements. The principles of flexibility, multiplication, and kingdom-oriented leadership are universally applicable, transcending geographical and cultural boundaries. For instance, in India, where church planting often occurs in hostile or highly restrictive environments, the “Beyond the Box” model offers a framework for how churches can thrive without relying on formal structures or property ownership.4
In conclusion, the future of church planting, both in the West and globally, lies in embracing a model that is flexible, innovative, and focused on multiplication. As Easum and Travis argue, the church must move beyond its institutional confines and reimagine itself as a dynamic movement, embodying the kingdom of God in every context. This call to action is not merely theoretical but is grounded in the lived experience of churches around the world. As we continue to navigate the complexities of church planting in the 21st century, the “Beyond the Box” model offers a compelling vision for the future.
Footnotes
1. “The Role of Discipleship in Church Multiplication,” Center for Church Multiplication, accessed September 18, 2024, https://churchmultiplicationresearch.org.
2. Pew Research Center, "Religious Affiliation in America," published August 2023, https://www.pewforum.org/religious-landscape-study.
3. Philip Jenkins, The Next Christendom: The Coming of Global Christianity (Oxford: Oxford University Press, 2020), 34.
4. Paul Gupta and Sherwood G. Lingenfelter, Breaking Tradition to Accomplish Vision: Training Leaders for a Church-Planting Movement (Winona Lake, IN: BMH Books, 2006), 49-50.
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