Raising and Maintaining Missionary Support (Part 2)

     It is very important to remember that raising support will be of little benefit if it is not maintained. Keeping your supporters informed is essential to keeping them interested and involved in your work. A monthly or bi-monthly written report should be sent to each supporter and perhaps other interested parties. Putting together a well-written report can be very time consuming, but the time is well spent if it enables you to remain supported on the field. Some supporters understand and appreciate the time constraints and are therefore content with a bi-monthly report. However, if a monthly report is expected, a monthly report should be sent. Unless reports are sent electronically, if your sponsoring congregation agrees to reproduce and mail your reports, this will save you an enormous amount of time and expense. 

     If at all possible, a personal visit¹ with your supporters should be planned for every two or three years. This will not only allow you to boost their enthusiasm and answer their questions, it will also give you a much needed break from the work. Although the “furlough” is meant to be restful, it seldom is because of the busy schedule of traveling, visiting, speaking, reporting, etc. However, the change of activities and environment offers a distraction from the normal routine and therefore provides a needed break.

The Fund-Raising Procedure²

·      Develop a strong case. What do you plan to do, why do you wish to do it, and why should anyone want to support you? Make your case biblical, informative, and motivational. Have updated statistics showing the urgent need. Prepare a résumélisting your qualifications for this work.

·      Carefully prepare a budget that explains precisely how much money is needed and exactly how the money will be used. Make sure these figures are carefully researched, up-to-date, accurate, and reasonable.

·      Assign a specific timetable to what you hope to accomplish. When do you intend to be there, what are you doing in the meantime, and what short-term and long-term goals do you have? Rather than waiting to get full support before you set your departure date, step out in faith, set the date, and then work toward that goal.

·      Prepare a list of potential supporters, including churches and individuals. Those who are acquainted with you or your family and those who may already be involved in the geographical area you are targeting will be your best prospects. Even if you know just one person in a congregation who can vouch for you, this is usually better than the “cold turkey” approach. Nevertheless, even if there is no preliminary association, the more names you have on your list, the better.

·      Seek appointments with individuals, elderships, missions committees, and/or congregations. Try to begin your support-raising at the time of year congregations are considering the preparation of their budgets. Write letters to as many prospective supporters as you can come up with, followed by emails, phone calls, and personal visits. Expect a lot of non-responses, a lot of “no” responses, and a lot of excuses. It can be very disheartening to learn how little money is made available for missions because pews are being padded and parking lots are being paved; but bear in mind that every “no” puts you closer to a potential “yes”! You will likely go through a number of refusals in order to get a few good appointments. Even when no support is offered, you can still ask to speak to the congregation anyway and possibly prick the hearts of some who are prepared to contribute individually.

·      Make a brief, well-organized, enthusiastic presentation. Be prepared to answer any number of questions: To whom are you accountable? What do you want to do, how do you intend to do it, and when? Why is this particular request so important? Where is this place and what are the needs? Who else is supporting this work and how much are they giving? Who all recommends this project? Who will be working with you? Leave an attractive printed piece of material that answers these questions and tells how you can be reached.

·      Do careful follow-up. Send thank you letters with additional information. If you haven’t heard anything in a couple of weeks, make phone calls to see if a decision has been made. Often your request is just one of many they are considering, and it may get postponed, misplaced, or forgotten unless you take the initiative to remind them. Maintaining contact is critical.

·      Be accountable for you use of time and money. If you are lax and unreliable on the fundraising trail, don’t expect to generate much confidence in prospective supporters. Paul was very sensitive about how others perceived his handling of funds and his use of time (2 Cor. 8:20-21; 1 Thess. 2:8-10). Remember that you are ultimately answerable to God.

·      Remain calm and collected. Seeking to raise support can be very stressful, but there is no excuse for getting impatient or losing your temper (cf. Gal. 5:22-23). Humility, patience, and kindness during these times of great disappointment can open other doors of opportunity in the future. If you truly believe that God will provide the support you need, the rejection won’t matter very much as you eagerly anticipate the positive responses to come. If a congregation cannot support you because their budget is already stretched to the limit supporting other mission efforts, be thankful!

·      Persevere. To be a successful missionary you can’t be one who easily gives up. You don’t necessarily have to be a good fund-raiser to be a good missionary, but you do have to possess a certain amount of tenacity, endurance, and perseverance. The challenges of raising support can develop and strengthen these qualities and thus make you a better missionary. “Praise God for young men and women who dream of lives dedicated to missions and then endure hardships as good soldiers in order to make their dreams come true” (Howard Norton).

--Kevin L. Moore

Endnotes:

     ¹ Acts 14:26-28; 15:3-4; 18:22; 21:19-20; cf. Mark 6:31.

     ² These points are adapted from Howard Norton’s, “How to be a successful fundraiser for missions programs,” in The Christian Chronicle (July 1993): 16.

Related Posts: Raising and Maintaining Missionary Support Part 1

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Missionary Support: A Biblical Mandate (Part 2)

The Biblical Basis for Missionary Support

     Under the old covenant system of Judaism, the tribe of Levi was the only Israelite tribe not to receive a land inheritance. This enabled them to invest the bulk of their time and energies in spiritual service to God and to God’s people (Josh. 13:7–19:48). The tithing system was designed so they would be supported in their work by the rest of the Israelites (Num. 18:20-32; Neh. 10:30-39).¹ Although Jesus was neither a priest nor a Levite (Heb. 7:13-14), he and his disciples were supported in their ministry (Luke 8:3). As he sent out his missionary recruits, he affirmed, “the laborer is worthy of his wages” (Luke 10:7b; cf. Matt. 10:10b).

     This divine principle continued in the Christian system, as seen in the ministry and teachings of the apostle Paul. As noted in Part 1, Paul received wages from multiple congregations who supported him in his missionary endeavors (2 Cor. 11:7-9; Phil. 2:25-30; 4:10-20). He taught that ministers of the gospel have the God-given right to be financially supported in their work (1 Cor. 9:4-14). He further affirmed that teachers of the word should be supported by those who are taught (Gal. 6:6), and those who labor in teaching God’s word are worthy of their pay (1 Tim. 5:17-18). See also Rom. 12:4-8; 15:24; 1 Tim. 6:17-19.

Responsibilities of Churches

     The only missionary-sending agency in the New Testament is the local church (Acts 11:22; 13:1-3; 15:40). Congregational responsibilities include the following:

·      Choose well-qualified personnel (1 Cor. 16:3-4; 2 Cor. 8:18-22; cf. Acts 6:3-7; 16:1-3; 1 Tim. 3:1-13).

·      Send out workers (Acts 11:22; 13:1-4; 14:26; 15:40; 1 Cor. 16:6; 3 John 5-8).

·      Ensure workers and their families are adequately supported (Phil. 4:14-19; 1 Cor. 9:3-14; cf. 1 Tim. 5:8).

·      Pray for the missionaries and their work (Acts 13:3; Rom. 15:30; 1 Thess. 5:25; 2 Thess. 3:1).

·      Provide emotional support (Acts 28:15; Rom. 1:10-12; 15:32; Heb. 3:13).

·      Evaluate the work of the missionaries (Acts 14:27; 15:4; 21:19; 1 Thess. 5:21).

·      Withhold support from unworthy persons (Rom. 16:17; 2 John 10-11).

Responsibilities of Missionaries

     While local congregations must be faithful in fulfilling divine expectations, individual missionaries also have responsibilities.

·      Take initiative (Acts 8:4-5; 11:19-21; 15:36, 39-41; 18:21; 1 Cor. 16:15-17; 2 Cor. 8:16-17).

·      Be open to the direction of mature Christians (Acts 11:25-26; 13:1; 19:22; 1 Thess. 3:2).

·      Be willing to actively seek support from congregations (Rom. 15:24; 1 Cor. 16:6; 2 Cor. 1:15-16). 

·      Be willing to accept support when offered (Acts 24:23; Phil. 4:15-18; 2 Cor. 11:8-9).

·      When necessary, be willing to be self-supporting (Acts 18:3; 20:34-35; 1 Thess. 2:9).

·      Be conscientious about the use of time and funds (cf. 2 Cor. 8:20-21; Eph. 5:15-16; 1 Thess. 2:8-10).

·      Be answerable to brethren and report to them about the work (Acts 14:27; 15:4; 21:19).

Church cooperation in doing the Lord’s work

     There are at least three areas of the Lord’s work where autonomous churches in the New Testament cooperated in collaborative efforts. First, cooperation in benevolence (Acts 11:27-30; Rom. 15:26; 1 Cor. 16:1-4; 2 Cor. 8:1–9:15). Second, cooperation in evangelism (2 Cor. 11:8-9; Phil. 4:15-16; Rom. 15:24).² Third, cooperation in edification (Acts 11:20-26; 14:21-22 [cf. 13:1-3]; 15:22-31, 36, 40; Col. 4:16).

There are numerous examples in the New Testament of sending congregations:

·      The Jerusalem church sent Peter and John to Samaria (Acts 8:14).

·      The Jerusalem church sent Barnabas to Antioch (Acts 11:22).

·      The Antioch church sent Barnabas and Saul to Judea (Acts 11:30).

·      The Antioch church sent Barnabas and Saul to Cyprus and Southern Galatia (Acts 13:1-4; 14:26).

·      The Antioch church sent Paul and Barnabas to Jerusalem (Acts 15:2-3).

·      The Jerusalem church sent Judas Barsabas and Silas to Antioch (Acts 15:25-33).

·      The Antioch church sent Paul and Silas to the Mediterranean world (Acts 15:40).

·      The Philippi church sent Epaphroditus to Rome (Phil. 2:25-30; 4:18).

·      The Roman Christians were encouraged to send missionaries (Rom. 10:14-15; cf. 15:24).

·      The Corinth church was encouraged to send Paul (1 Cor. 16:6).

There are numerous examples in the New Testament of contributing congregations: 

·      The Macedonian churches (consisting of at least the brethren in Philippi, Thessalonica, and Berea) supported Paul and his work in Corinth (2 Cor. 11:7-9).

·      The Philippi church supported Paul and his work in Thessalonica and Rome (Phil. 2:25-30; 4:14-19).

·      The Corinth congregation was to assist Paul on his way to Judea (1 Cor. 16:3-6; 2 Cor. 1:16).

·      The saints at Rome were to assist Paul on his way to Spain (Rom. 15:24; cf. 10:12-15).

Conclusion

     Adequately supporting missionaries and their families is not optional for churches committed to faithfully heeding the divine call to make disciples of all nations until the end of the age (Matt. 28:18-20). Professing Christians are either zealous goers, zealous senders, or disobedient.³

--Kevin L. Moore

Endnotes:

     ¹ See also Ex. 1:1-6; Lev. 27:30-34; Num. 1:47-53; 26:62; Deut. 10:9; 14:22-29; 18:1-8; 26:12; 2 Chron. 31:5-6; Neh. 13:5; Malachi 1:1; 3:10.

     ² Paul’s letter to the Romans is addressed to all the “saints” (hagioi) in Rome rather than the “church” (ekklēsia) collectively (1:7), and since greetings are sent to what appears to be multiple house churches (16:5, 14, 15), his request to be assisted in his missionary work by “you” (plural) is directed to all these congregations (15:24).

     ³ John Piper and Tom Steller, “Driving Convictions Behind Foreign Missions,” desiringGod (1 Jan. 1996), <Link>.

Related Posts: Missionary Support: a Biblical Mandate (Part 1), Institutions & Cooperation

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Missionary Support: A Biblical Mandate (Part 1)

     To reiterate John Piper’s observation, there are only three kinds of responders to the Great Commission: zealous goers, zealous senders, and disobedient.¹ Unless one is willing to personally take the gospel beyond his or her immediate environs, the only way to be faithful to the Lord’s mandate is to effectively engage in sending others. 

Sending Missionaries

     Before appealing to the brethren in Rome to assist him on his mission to Spain (Rom. 15:24), Paul writes: “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? …” (Rom. 10:14-15a NKJV). Sending missionaries involves more than just pushing them out the door and waving goodbye. Militaries do not send troops into battle without adequate equipment and support. Those fighting the good fight of faith on the front lines of the spiritual warfare are no less deserving. “Who ever goes to war at his own expense?” (1 Cor. 9:7a).

     The English word “missionary” is based on the Latin term mittere, meaning “to send.” A missionary is basically “one who is sent” (with a specific mission to fulfill). The nearest counterpart in the Greek New Testament is the noun apóstolos, often transliterated “apostle.” The verb apostéllō means to “send” (Acts 8:14; 15:27, 33; 26:17), while the noun form apóstolos generically refers to “one who is sent” (Acts 14:4, 14; 2 Cor. 8:23; Phil. 2:25; 1 Thess. 2:6).²

Supporting Missionaries

     In 1 Corinthians chapter 4 Paul contrasts the comparative ease of the Corinthians with the plight of those described as apóstoloi (vv. 8-12). While rendered “apostles” in most English translations, the expression essentially refers to “sent ones,” contextually inclusive of Apollos (3:4–4:6) and thus in a broader sense applicable to “missionaries.” In v. 11 Paul writes, “To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless.” As a prelude to what is to be discussed in chapter 9, this serves as a subtle indictment against the Corinth church and all other congregations at the time, considering their divinely-appointed responsibility of providing for the needs of the Lord’s servants.

     Chapter 9 of 1 Corinthians is about God-given “rights” (Greek exousía, cf. vv. 4, 5, 6, 12, 18).³  While emphasis is often placed on Paul’s refusal to elicit financial support from the Corinthian disciples (discussed below), the underlying principle is what God has set in place to ensure that full-time ministers of the gospel have their essential needs met. Paul and his fellow-missionaries have a right [exousía] to eat and drink, i.e., be supported in the Lord’s work (1 Cor. 9:4; cf. vv. 6-14; 4:11; Matt. 10:9-10; 2 Thess. 3:7-10). They also have a right [exousía] to “take along a believing wife” (1 Cor. 9:5). Apparently first-century missionaries did not abandon their spouses in their service to Christ (cf. 7:10-11). Financial support must therefore include sufficient resources to take care of one’s family (cf. 1 Tim. 5:8).⁴

     The real issue is the right [exousía] of Barnabas and Paul to refrain from [secular] work and be supported by the church (1 Cor. 9:6; cf. 4:12). These directives were written about five years after Paul and Barnabas had had their falling out over John Mark and gone their separate ways (Acts 15:36-41). Obviously the relationship was not permanently damaged and the Corinthians were aware of the partnership. Paul then launches into an extensive argument to establish an irrefutable case for supporting ministers of the gospel (1 Cor. 9:7-15).

     Remuneration for services rendered is a natural part of the secular world, including soldiers, farmers, and shepherds (1 Cor. 9:7). But this is not only a basic human concept; it is divinely enjoined, with scriptural confirmation (vv. 8-10; quote from Deut. 25:4). God is more concerned about people than he is about animals (cf. Matt. 6:26; Luke 12:7, 24), and this biblical principle legitimately applies to the expectation of workers to be compensated for their labors.

     The particular application here concerns the right of spiritual laborers (full-time ministers of the gospel) to be supported by those who benefit from their labors (1 Cor. 9:11-15; cf. Gal. 6:6). The Corinthians (as recipients) should feel obliged to participate in this divine system. Paul and his coworkers have just as much right [exousía] and more to expect financial support from the Corinthians, yet they have denied themselves this right lest the gospel of Christ be hindered (1 Cor. 9:12).⁵ Even Levitical priests are supported by the offerings of the people (1 Cor. 9:13; cf. Lev. 6:16, 26; 7:6, 31; 22:10; Num. 18:8-10). “Even so the Lord has commanded that those who preach the gospel should live [get their living] from the gospel” (1 Cor. 9:14).⁶

Paul’s Financial Support

     Paul did not exercise his right to be subsidized by the Corinthians while working in their midst, in order to avoid compromising his integrity in the gospel (1 Cor. 9:15).⁷ Nevertheless, he did accept and even solicit support from others in different circumstances (cf. 2 Cor. 11:7-9; Phil. 2:25-30; 4:10-20), even from the Corinthians (1 Cor. 16:6). In fact, Paul actually felt like he had wronged the brethren at Corinth by not getting them to financially participate in his evangelistic work like other congregations had done (2 Cor. 12:13; cf. 11:8). How, then, was his missionary work financed?

     At times Paul supported himself (Acts 18:3; 20:34; 1 Cor. 4:12; 1 Thess. 2:9). His customary practice was to refuse financial remuneration from the brethren with whom he labored in order to avoid burdening anyone (2 Cor. 11:9; 1 Thess. 2:9; 2 Thess. 3:8). This also averted potential misconceptions and problems (1 Cor. 9:12, 15, 18), afforded evangelistic opportunities (cf. Acts 17:17), provided for basic needs (Acts 20:34), perhaps supplemented outside support (Phil. 4:16), and most of all served as a good example to young converts (Acts 20:33-35; 1 Thess. 4:11-12; 2 Thess. 3:7-8).

     At other times Paul received outside assistance from churches (2 Cor. 11:8-9; Phil. 4:15-16). When he writes to the Corinthians, “I robbed other churches, taking wages [from them] to minister to you” (2 Cor. 11:8), the word suláō (to “rob” or “plunder”) refers to the right of seizing the goods of a merchant for payment (H. K. Moulton, Analytical Greek Lexicon Rev. 381). Presumably Paul first arrived in Corinth with depleted funds, compelling him to work (at least initially) as a tentmaker with Aquila and Priscilla for his livelihood (Acts 18:1-3). The arrival of Silas and Timothy was no doubt accompanied by the financial support from the Macedonian brethren (Acts 18:5).

     The apostle also relied heavily on the hospitality and provision of his fellow-Christians (Acts 9:19; 16:15, 34; 18:1-3; 20:11; 21:4, 7-10, 16-17; 28:13-14; 24:23; Rom. 15:24; 16:23; 1 Cor. 16:6; Gal. 1:18; Philem. 22). While financial assistance is necessary, there are many other ways missionaries can and should be supported.

--Kevin L. Moore

Endnotes:

     ¹ John Piper and Tom Steller, “Driving Convictions Behind Foreign Missions,” desiringGod (1 Jan. 1996), <Link>.

     ² Beyond its generic usage, the term apóstolos is also employed in the more limited sense of one specially chosen and appointed by the Lord as an authoritative representative (Matt. 10:2; Luke 6:13; 1 Cor. 12:28, 29; 2 Cor. 12:12; etc.).

     ³ Of the ten occurrences of exousía in 1 Corinthians, six are in chapter 9.

     ⁴ This included the rest of the apostles, the Lord’s brothers, and Cephas/Peter (1 Cor. 9:4-5). Peter was married (cf. Matt. 8:14; Mark 1:30; 1 Pet. 5:1), made evangelistic trips (Acts 9:32–11:2; cf. 1 Pet. 5:13), and apparently took his wife with him. This would also have been the case for the other apostles (cf. John 19:26-27; 2 John 1) and the Lord’s brothers (cf. Matt. 13:55), including James (1 Cor. 15:7; Gal. 1:19).

     ⁵ The “others” who “are partakers of this right [exousía] over you …” (1 Cor. 9:12a) may refer to the countless “instructors” (4:15), including Apollos (3:5-6), and/or the “false apostles” (cf. 2 Cor. 11:1-15) who apparently received support from these brethren.

     ⁶ This could refer to the Lord’s revelation through apostles and prophets (cf. 14:37) and may also be a reference to a well-known collection of “Jesus sayings” (cf. 7:10), later recorded by Luke (Luke 10:7) and then quoted by Paul and regarded as “scripture” (1 Tim. 5:18).

     ⁷ Paul was compelled to proclaim the gospel (1 Cor. 9:16-18), driven by an inner compulsion (cf. Acts 17:16; 18:5; 2 Cor. 5:14; also Jer. 4:19; 20:9). He was so convicted that it was like evangelizing involuntarily, like a slave entrusted with a stewardship (1 Cor. 9:17; cf. 3:5; 4:1-2). He was content to preach free of charge that he might not take advantage of his right/authority [exousía] in the gospel (1 Cor. 9:18).

Related Posts: Missionary Support: A Biblical Mandate (Part 2)

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The Case for the Single Missionary

     Why would it seem so peculiar for a congregation to have a greater preference for an unmarried preacher than for a family man? Why is it generally more difficult for single missionaries to raise support than for married ones? When mission teams are being formed, why are couples often recruited with little regard for single prospects? The underlying message, although subtle and unintentional, is that the unmarried status is comparatively inferior. Consequently singles are unwittingly brainwashed into thinking they are abnormal, and no wonder so many are discontent and undergo senseless frustration and self-pity.

     Is there something inherently wrong with being spouseless? Was not Jesus, our Master and perfect example, a single man? Was it not an unmarried person who wrote, “I have learned in whatever state I am, to be content” (Philippians 4:11)? Almost all successful missionary models are based on the ministries and methods of Jesus and Paul, both of whom were bachelors. There appears to be a greater precedent in the New Testament for single missionaries than for married ones, but in today’s church it looks as though we have turned this idea on its head. Congregations looking to support a missionary usually have in mind a couple or a family, and it seems that single candidates are considered only when no others are available. I can’t help but wonder how difficult it would be for evangelists like Paul, Barnabas, Silas, Timothy, and even Jesus to find employment or to raise financial support in many present-day congregations.

     One must never let the fact that he/she is single keep him/her from considering missionary opportunities. We need more singles involved in every aspect of church work, especially missions. If a person is eligible, that person most certainly has the “right to take along a believing [spouse]” (1 Corinthians 9:5). But keep in mind that he/she also has the right not to! Regardless of social expectations, the Lord has not made it a requirement for a person to be married.

     If one’s heart is set on doing missionary work, it is much better to remain single than to marry someone who doesn’t share the same convictions and dreams. I know brethren who sincerely want to do overseas missionary work but have never been able to because of a spouse who does not have the same desire. The fire in their bones either has to be extinguished or it continues to burn with feeble attempts to satisfy it on the home front. And if an uncommitted partner is dragged off to the mission field, don’t expect the work to be very fruitful. If your mate is miserable, you will almost certainly be miserable too. A number of missionaries have been forced to return home prematurely because of an unhappy spouse.

     Several years ago, when I was still single, an elder of one of my supporting congregations said to me: “There’s nothing better than a good woman …” After a brief pause, he continued, “… and there’s nothing worse than a bad one!” (cf. Proverbs 12:4). That is not to suggest a person is bad if he or she doesn’t want to be a missionary, and the above observation also applies to the opposite gender. But the point is: marriage is not a prerequisite for missionary work, and in some cases it may even be inadvisable. There are two things a prospective single missionary must never say: (1) “I plan to do missionary work unless I get married,” and (2) “I won’t do missionary work until I get married.” There are some who have chosen single-hood (at least for a time) for the kingdom of heaven’s sake. “He who is able to accept it, let him accept it” (Matthew 19:12).

–Kevin L. Moore

Adapted from the author’s book The Single Missionary (2002) 1-5; reworked and adapted further for a previous post on “The Single Christian,” <Link>.

Related Posts:

Related articles: Stan Mitchell's The Single Minister

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