Applying the models of ministry in the book of Acts to missionary practices today can give a sense of conviction but is often done in an over-simplified, cookie-cutter manner that disregards the massive differences between our world and theirs. Of course, first principles will apply across time and space, but, in my experience, our earnest desire for quick fruit and utilitarian bias drive us to take surface-level models and treat them like principles.

In this issue of MF, we take a deep dive into the concept of alongsiding. We define the idea and hear from people ministering alongside Hindus, Buddhists, and Muslims from the US to Thailand and many places in between.

Depending on your experience and the circles in which you run, you may already have an opinion about this form of engaging the unreached. I encourage you to withhold judgment and dive into these articles with a learner’s attitude. You will find that not even all the authors agree on the concept. Some people are mainly working with believers while others speak of coming alongside non-believers. Some are engaging in Insider Movement contexts while others are working in more traditional churches. I have heard people describe being an Alongsider as passive and fearful, but none of our authors give that impression. If you were leaning in that direction, you may be surprised at what you find in the following pages.

Much of the traveling ministry in the New Testament describes short stays and involves the establishment of footholds for the new Church. The model is to preach and perform miracles, establish leaders and move on.

After the church is established, and Paul and others return, again for short visits, they teach, encourage, and exhort. Paul and his apostolic band carried an authority that was recognized by believers throughout the Roman world.

Within this context, we see various models of ministry. Barnabas is sent from Jerusalem to the young church in Antioch. He is an outsider in an informal, hierarchical structure. He assesses what is happening, retrieves Paul from nearby Tarsus, and becomes a co-leader in the growing fellowship (Acts 11, 13).

In Acts 18:26, Priscilla and Aquila invite Apollos, another traveling teacher, to their home and explain “the way of God more adequately,” and then send him on his way. Paul sends two members of his apostolic band, Timothy (Ephesus) and Titus (Crete), to lead for a season as outsiders.

Toward the end of his life, John is writing to churches with fatherly affection, instructing them in the way of Jesus from a distance (1, 2, 3 John). And Jesus, toward the end of his ministry, calls his disciples friends, indicating the coming transition to a different kind of relationship (John 15).

These examples provide numerous insights into how the early church was formed, what was effective, how they interpreted and lived out Jesus’ mission, the guidance of the Holy Spirit, and the limited nature of their context.

The way we carry out cross-cultural, long-term ministry in today’s technologically connected world will involve the same level of listening to the Holy Spirit but may look quite different. The examples set and principles revealed in Scripture will guide us well, but we must be careful not to assume we understand the connections or can easily transfer practices.

Thus, we provide this issue on becoming Alongsiders not as a panacea or silver bullet, but rather as a way of ministry to consider. In a world devastated by a history of colonialism, racism, and ethnic hatred, we invite each of us to consider what God wants to reveal in our hearts about the way we view the masses who are different from us. The call to become an Alongsider is, at root, a call to humility, a call to empty ourselves (Phil 2), a call to love. These are first principles we can all agree on.

May each of us hear God’s voice and be encouraged. 
Duke Dillard