church planting essay

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Ordinary means of grace church planting.

A church member once shared with me that in his circle of friends, it was shocking to learn there are churches where one can depend on hearing the gospel every week. Though there are a great many churches that do believe and preach the gospel, they were surprised that there were both particularized congregations and church plants that preached the gospel clearly every Sunday.

Church planting is of tremendous importance to the mission of the church in the world. The church’s mission is a spiritual one, summarized in the Great Commission of Matthew 28:18–20, in which we see the command to go, to disciple, to baptize and to teach. The church is the institution that is to carry out this commission; the church is the only institution on earth about which Christ says, “the gates of hell shall not prevail against it” (Matt 16:18). Therefore, central to our missiology should be a high view of the church and a strong conviction regarding the church’s spiritual mission.

There are almost as many philosophies of church planting, however, as there are philosophies of ministry in general. There have been various approaches to church planting and many models proposed. For example, in the early 2000s, there was an emergent-church model, which tended to dial back on the distinctive tenets of the Christian faith and emphasize authenticity. There is the seeker-sensitive model, which tends to focus on providing entertainment or other methods to draw people in the doors. There have also been various church-planting models that have to varying degrees given into pragmatism.

Moreover, there have been biblically faithful ministries and churches who nonetheless have not distinctly and clearly prioritized the ordinary means of grace. This article is not intended to be unnecessarily critical, but I would set forth that we cannot improve upon a scriptural philosophy of ministry, and we see what the early church’s approach to ministry and church life was very clearly in Acts 2:42: “And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.” In other words, they committed themselves to the ordinary means of grace, and their fellowship was centered on these means.

Certainly, there were things happening in the book of Acts that are not repeated on this side of the apostolic age. But the approach laid out in Acts 2:42 is a simple one after which the church is to pattern itself. In essence, this pattern is a devotion to the Word, sacraments and prayer. Though the Apostles are now in glory, their teaching is recorded in the pages of Holy Scripture. The “breaking of bread” most likely refers to the Lord’s Supper, one of the two sacraments instituted by our Savior. And as the church prays, it is confidently taking advantage of the access we now have to the throne of grace through the blood of Christ.

If this was what the early church in the book of Acts was known for and to which it was devoted, we should be seeking to plant churches that follow the same pattern. The ordinary means of grace are not simply a feature of the Reformed church’s life and ministry; they are the fuel that drives us. Westminster Shorter Catechism 88 asks the question, “What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?” The answer is, “The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.” These again are the means we see set forth in Scripture, and because of that, we believe that God will bless them for the edification of the church and indeed in bringing the lost to himself.

If we are committing ourselves to planting Reformed churches, we ought to devote ourselves to the very same means. There are undoubtedly challenges in planting and establishing Reformed churches that minister according to these principles. For one thing, Reformed theology and Reformed ecclesiology are far from predominant in our country; but this is one of the reasons we ought to be seeking to plant and establish these kinds of churches. Certainly, we ought to because the lost need to be called by the Word to salvation—if we engage in the work of church planting, surely a love for lost sinners will be one of our driving motivations. But it is also the case that the people of God need these means emphasized and prioritized by their churches. There are plenty of regions in the United States that do not have a Reformed presence. Even where there is some Reformed presence, it is often the case that we have become distracted and drawn away from these means. In planting and establishing churches that prioritize the ordinary means of grace, it is likely we will see God’s people grow and benefit from them.

Since Reformed worship is not the norm in the evangelical landscape today, it will no doubt take some off guard and make them uncomfortable. Nonetheless, I have found it interesting how many people are encouraged and edified through simple, Reformed, ordinary means ministry. It is surprising to some what an emphasis Reformed churches place on the Word. The idea that the Word is central to and shapes our services is for many a pleasant surprise. Being called to worship from the Word, singing scriptural truths in the words of the Psalms and in biblically rich hymns, praying prayers consistent with the Word, hearing the Word both read and preached, taking the Lord’s Supper and witnessing baptism—all of these things can often be a needed and indeed welcomed shock to our systems when coming from a week in the world. Similarly, the fact that Reformed services so clearly teach us about the graciousness of our God—from being graciously drawn into the presence of God, to acknowledging and confessing sin, to hearing an assurance of pardon proclaimed, to being nourished by the Word of God and the sacraments—these are things often unique to Reformed churches, and we ought not to push them to the side for fear of being thought dull or irrelevant. These are far from dull, and if we present them in a manner that is dull, then we should certainly address that. These are the means God uses to grow his people and to call the lost to himself. The simplicity of Reformed worship is a blessing, not something from which we should shy away. We should have every confidence that God will bless it because he has prescribed it in Scripture. Committing ourselves to the ordinary means of grace is a reminder that the power lies not in the skill or charisma of the preacher, but in God and his Word.

So, we ought to be confident in planting churches that prioritize the ordinary means of grace because our confidence is not in ourselves but in God and in the Word. One of my favorite quotations comes from John Muether commenting on 1 Corinthians 15:58. Muether writes, “Reformed ministry abounds in the work of the Lord because it is grounded in the certainty, not the probability of faith; that is, in knowing that labor in the Lord is not in vain.” 1  If we are laboring according to God’s appointed means of grace, we do not have to fear our work being in vain. It may be slow-going, and it may not appear successful in the eyes of the world or even in our own eyes. But the Lord is pleased to bless faithful ministry.

There is likely nothing in this article that is groundbreaking or particularly new. Perhaps most of the readers of this piece are already well committed to ordinary means of grace ministry. But there is often much pressure to place our primary attention on other things. This is certainly true of churches in general, but the pressure is heightened when it comes to church planting. Because it is a new endeavor, there can be pressure to quickly draw a crowd. As a result, we can tend to dull our distinctive Reformed tenets and our philosophy of ministry and worship. Perhaps our preaching takes a back seat to less formal ways of communicating. It is also easy for us to grow distracted and to misunderstand the church’s mission. In our church planting efforts, it is crucial to maintain clear focus on the gospel and the spiritual mission of the church. While desire for cultural transformation can be a good impulse, if we seek to make that the church’s primary mission and goal, we will fall short of setting forth what truly ought to be central. R. C. Sproul has written helpfully,

We will inevitably be tempted by decoy ducks on the pond to seduce us into thinking that we can improve upon the power that is in the gospel. It is, however, our task to diligently and faithfully preach the Word of God, which Word he has empowered and has promised will never return unto him void. We don’t need anything more. We can’t improve upon that in any manner. 2

There is also the proclivity to be discouraged in ordinary means of grace ministry. In our flesh, when we do not always see the fruitfulness firsthand, we can start to think the work is for nothing. Outside voices may also be telling us that we need to do something more. This is one reason the Twin Lakes Fellowship has been an encouragement to so many of us. 3 Hearing reports each year of church planters and missionaries throughout the world who are committed to the ordinary means of grace and Reformed worship is such a blessing. Likewise, there are resources available which keep us grounded in the Word—for instance, the recent Blessings of the Faith series that Jason Helopoulus has organized is helpful to pastors and church members alike. 4 One other very valuable resource, particularly for Reformed church planters, is Planting, Watering Growing: Planting Confessionally Reformed Churches in the 21st Century , which consists of various essays from ministers in the United Reformed Churches of North America. 5

I hope this has been an encouragement to church planters to press on in laboring according to God’s means of grace. I hope that if you are looking for a church home, you may consider joining a local NAPARC church plant and seek to help them in their ministry. May we, as did the early church, devote ourselves to the ministry of the Word, prayer and sacraments.

• John Muether, Cornelius Van Til: Reformed Apologist and Churchman (Phillipsburg: Presbyterian and Reformed Publishing, 2008), 208.
• R. C. Sproul, “The Reformation, Luther, and the Modern Struggle for the gospel,” in Always Reformed: Essays in Honor of W. Robert Godfrey , ed. R. Scott Clark and Joel E. Kim, First Electronic Edition (Escondido: Westminster Seminary California, 2012), 505.
• The Twin Lakes Fellowship is a ministerial fraternal gathering hosted by First Presbyterian Church in Jackson, Mississippi. It serves to equip and provide care and spiritual refreshment for ministers, church planters, and missionaries. The Twin Lakes Fellowship was begun by Rev. Dr. Ligon Duncan and is now being carried on by Rev. Dr. David Strain. What has come to be known as the “Twin Lakes Talking Points” is actually an essay written by Dr. Ligon Duncan entitled, “ The Fifteen Talking Points for Church Planting and the Future of Ministry ,” First Presbyterian Church, September 5, 2013.
• See Jason Helopoulos et al., Blessings of the Faith Set (P&R Publishing, 2021) for the five volumes. Rev. Sean Morris is reviewing the volumes in this series for the Heidelblog.
• Daniel R. Hyde and Shane Lems, Planting, Watering, Growing: Planting Confessional Reformed Churches in the 21st Century (Grand Rapids: Reformation Heritage Books, 2011).

©James Ritchey. All Rights Reserved.

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Yes…a welcome shock to the system! I’ve been saved since 2005 (I’m 64 years old) and for MOST of that time…I was not IN a reformed church though my views were very Calvinistic; finding a real solid reformed church took a while but once I found one…SHOCK is a good word for it….it’s so different that I was taken aback…but now having been IN a smaller reformed church for about 2 years…I can say that you hit the nail on the head…the ordinary means of grace are so effective and nourishing…I can’t ever go back to anything less. I wish all churches did exactly this. (and don’t get me started on how useful and amazing the WCF is… )

Thank you for the kind words Robert! Encouraging to hear where the Lord has brought you.

Yes, I agree with a means of grace approach, but I want to express my gratitude for this encouragement when our culture’s pressures are the opposite.

As a pastor, I was recently discouraged (but not surprised) after reading a WSJ piece on May 19th highlighting the latest church planting movements and how successful they are implementing the ‘Silicon Valley venture capitalist model of church growth,’ and a pastor of one of these types of churches exploding by the numbers quoted, “We need pastors that know how to lead in the church with marketplace principles.” They may contain preaching, prayers, and sacraments, but according to this article, their primary focus is “Pentecostal-style exuberance with high-energy bands and entertaining sermons.”

Overall, it was just another reminder of being a pilgrim in a foreign land. A strange land where only one pastor can deliver entertaining enough sermons for eight locations, yet there are more than enough high-energy worship bands to go around, unique to each one of those locations.

So, yes, thanks again for highlighting Acts 2:42 and the ordinary means of grace ministry in a wider church culture that claims to have better ideas.

(if others are interested and if it is fitting with the commenting policy: here is the WSJ article I referenced https://www.wsj.com/business/media/church-startups-entrepreneurship-religion-49891861 )

Thanks so much for your kind words and for sharing that article and your thoughts.

I enjoyed the article, James! Thanks for sharing.

Thanks Rhodes! Always great to hear from you, and glad we could cross paths once again, this time on the Heidelblog! Thanks for your encouragement.

Great footnotes!

Thanks! Couldn’t write this article without referencing Sean

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This is an article from the March-April 2011 issue: Church Planting Movements

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Articles may be printed and distributed as much as you like.

March 01, 2011 by David Garrison

10 Church Planting Movement FAQs

1.   What is a CPM?

A definition for Church Planting Movements (CPMs) that has held sway for more than a decade is: “a rapid multiplication of indigenous churches planting churches that sweeps through a people group or population segment.” 1

No one recalls who first coined the term “Church Planting Movements,” though it appears to be a modification of Donald McGavran’s landmark “People Movements” adapted to emphasize the distinctive of generating multiplying indigenous churches.

2.  What are you calling a church?

With more than 40,000 Christian denominations in the world today, it’s not surprising that there is no consensus on what constitutes a church. Some mission agencies and denominations have very precise definitions for a church while others have no definition whatsoever. 2 Church Planting Movements exhibit a wide range of sizes and types of church, varying with the cultural context in which they emerge. For this reason, what some may call a church, others might classify as simply a gathering, home fellowship or ‘new work.’

But this FAQ is what do you call a church? In my 2004 publication, Church Planting Movements, I allowed significant latitude in church identification by accepting self-designation. In other words, if those involved in the movement see themselves as a community of believers or church, I am unwilling to contradict them. This is not to say all churches are of equal quality. Churches can be more or less healthy.

At its core, a church is a community of believers seeking to obediently follow Jesus Christ. From God’s perspective, church is a continuation of what Jesus began 2,000 years ago. This is why Paul and Luke frequently refer to the church as “the body of Christ.”

In CPMs we have seen churches range in size from an average of 11.3 baptized members in Ying Kai’s Asian T4T movement to 85 in the Bhojpuri movement of Bihar and Uttar Pradesh to 35 members assessed in 2002 in the average Isa Jamaat of Bangladesh.

Though size and expression may vary, good ecclesiology is vital to healthy CPMs. More than one rapidly growing movement has evaporated as a result of inadequate church formation. Church matters.

In South Asia, we developed a CPM ecclesiology teaching tool called “A Handy Guide to Healthy Churches” as an orality-friendly way of teaching new believers how to develop healthy reproducing churches. 3 In northeast India, CPM missionaries Jeff Sundell along with Nathan and Kari Shank have developed a simple and ingenious “Church Health Mapping” tool for tracking and developing churches from inception to maturity. 4

3.  What are CPM Best Practices?

Because there are better and worse examples of CPMs and CPM churches, why not learn from and emulate the best? The problem is that our work often occurs in isolation, particularly when we labor in restricted access fields where everyone communicates in a very guarded manner. Our knowledge exists in silos that do not allow for interchange with the broader community of learning.

Nowhere is this more true than in the world of CPMs. A CPM breaks out in one corner of the world with dramatic speed and vitality, but with weak doctrine and orthodoxy. In another corner of the world, a movement exhibits tremendous fidelity to Scripture but struggles in community transformation. Someone has said, “If the body of Christ only knew what the body of Christ knows, the body of Christ would know all it needs to know to do the work of Christ in the world.”

CPM Best Practicing is about the body of Christ learning from the body of Christ the most effective practices in being, doing, and multiplying churches among every nation tribe and tongue. How do we do this? If you’re reading this article, you’re off to a good start.

4.  When did CPMs start?

Undoubtedly Church Planting Movements have been around since the first century of the Christian era. You only have to read between the lines to see Church Planting Movements as the back-story for the rise of Christianity from Christ to Constantine. In his Book of Acts, Luke reported that: “all the Jews and Greeks who lived in the province of Asia heard the word of the Lord” (Acts 19:10) and Paul commended the Thessalonians through whom “the Lord’s message… has become known everywhere” (1 Thess. 1:8), and then near the end of his life could declare that “there is no more place for me to work in these regions” (Romans 15:23), because of his desire “to preach the gospel where Christ was not known” (Romans 15:20).

Pliny, the governor of the distant province of Bithynia writing to the emperor Trajan about 50 years later warned that “…many persons of every age, every rank, and also of both sexes are and will be endangered. For the contagion of this superstition has spread not only to the cities but also to the villages and farms. [Pliny to Trajan ca. AD 111] 5

Later that century, Tertullian spoke confidently to his Roman persecutors of the remarkable spread of the still fledgling church: We are but of yesterday, and yet we have filled all the places that belong to you — cities, islands, forts, towns, exchanges, the military camps themselves, tribes, town councils, the palace, the senate, the market-place; we have left you nothing but your temples. (Tertullian’s Plea for Allegiance, A.2) 6

K.S. Latourette’s History of the Expansion of Christianity 7 chronicles scores of movements to Christ through the Church’s 20-century history. But by the 19th and 20th centuries, the belief in movements was on the wane in Western missions.

A prophetic voice to the contrary was sounded by Anglican missionary Roland Allen whose 1927 The Spontaneous Expansion of the Church 8 envisioned churches multiplying exponentially throughout the world. A generation later, Donald McGavran showed how such a movement would occur with his 1954 Bridges of God. 9   A generation later, missionaries saw the realization of these insights with the appearance of Church Planting Movements. 10

5.  How many CPMs are there?

Dr. Jim Haney, director of the IMB’s Global Research Department, regularly tracks several thousand people groups and cities. Reports come through the IMB’s more than 5,000 missionaries serving in 185 countries as well as a partnering network of evangelical sources called HIS, the Harvest Information System. 11

The Global Research Department monitors key result areas in evangelism and church planting. When a population meets three key result criteria, they automatically register on what the Global Research Department calls its “CPM Watch List.” The three criteria are:

• A 25% Annual Growth Rate in Total Churches for the past two years
• A 50% Annual Growth Rate in New Churches for the past two years
• Field-based affirmation that a CPM is emerging.

Based upon these three criteria, as of the end of the 2008 calendar year, there are 201 people groups or population segments that have risen to the CPM Watch List.

6.  What is the fastest growing CPM?

The fastest growing CPM assessed to date is occurring today in a restricted access country in Asia. The movement which began with a new missionary assignment in November 2000 has exceeded any other movement we’ve seen with more than 1.7 million baptisms and more than 150,000 new church starts. The missionary God has used to catalyze this movement is a Chinese-American named Ying Kai. Kai calls his work “Training for Trainers” or T4T. 12

7.  How long do CPMs last?

This varies from place to place. We have instances of CPMs that began more than a decade ago and continue to grow at an annual growth rate that would qualify as an ongoing movement. We also know of movements that surged rapidly, only to halt and even implode after just a few years. This points to the importance of learning and implementing best practices.

8.  How do you assess CPMs?

Great question! Rather than answer that question briefly here, we will direct you to Jim Slack’s longer article on the topic in this same publication (p. 12). Jim has years of missionary experience as the Southern Baptist International Mission Board’s Church Growth Analyst.

9.  Have you ever been duped?

In short, yes. Jesus warned us to be “wise as serpents.” In both formal and informal CPM assessments we continue to be surprised by what we uncover. Consider these five of many that could be described:

• In Western Europe, a missionary reported an emerging CPM in great detail for more than a year before his fabrications were unearthed, and he was dismissed from his organization.
• On the other hand, a missionary in India reported at least 50,000 baptisms only to have a thorough (and skeptical) CPM assessment determine that there were at least 200,000 baptisms and perhaps as many as 400,000.
• An Internet charlatan claiming to be a CPM catalyst in China and associated with the website www.ChurchPlantingMovements.com was exposed when he solicited donations from a Finnish Pentecostal missions organization. The Finnish agency discovered the truth when they sought a reference from the www.ChurchPlantingMovements.com webmaster who exposed the deception.
• A missionary serving in Nepal reported thousands of house church plants. An assessment a few years later revealed that the house churches had been assimilated into 32 mega-cell churches that had formed in the wake of the CPM.
• The missionary reporting the fastest growing CPM in the world with 1.7 million baptisms and 150,000 church plants in less than a decade, was found to be under-reporting his numbers by nearly 40 percent, in order to avoid any charges of inflation, duplication or exaggeration.

In addition to the occasional bogus movement are the aborted movements. In several locations, well-intentioned foreign dependency has intersected a promising movement, sapping it of its vitality. 13 In other places, it has simply been impossible to ascertain whether a movement is underway or not. When this is the case, it is always best to simply say, “We don’t know.” The cause of Christ is never advanced by wild speculations or hype.

10.  Where can I learn more about CPMs?

CPM understanding is more of a journey than a destination. As such, the call to CPMs is a call to learn, and the learning curve remains steep. One of the great challenges to CPM understanding is that so many of them are occurring in countries that are hostile to Christian witness, prompting the necessity of pseudonyms and obscured reporting. This, in turn, has led to some falsified reports by individuals seeking to benefit from riding the CPM bandwagon, resulting in legitimate doubts about CPMs by skeptics.

We do no favors to the kingdom of God when we inflate or trumpet unrealistic reports of kingdom growth. Nor do we advance the Kingdom when we refuse to believe, despite the evidence, the existence of movements that are nothing less than our birthright as New Testament people.

In May 2010, missionary innovator and CPM trainer, Will G., launched a new website: www.ChurchPlantingMovements.com as a clearinghouse for all things related to Church Planting Movement best practices. The site is just getting underway, but already has more than two-dozen contributors, nearly 100 articles, PowerPoints, case studies and resources, and has been tapped by more than 38,000 viewers.

Will has constructed the site to allow iron-on-iron interaction between CPM aspirants and practitioners the world over. As a forum for participation in the growing CPM learning community, http://www.ChurchPlantingMovements.com is unparalleled.

Edited by David Garrison with contributions by Bill Smith, Jim Haney and Will G.

David Garrison, Church Planting Movements (Midlothian: WIGTake Resources, 2004), p. 21.

The Southern Baptist International Mission Board, for example, has a very clear definition that can be viewed here.

See “Handy Guide” article and PowerPoint on the Church Planting Movements website at: http://www.churchplantingmovements.com/index.php?option=com_content&view=article&id=116:a-handy-guide-to-healthy-churches-part-one&catid=36:the-big-picture&Itemid=78

This guide can be viewed in Steve Smith with Ying Kai’s, T4T: A Discipleship Re-Revolution (Richmond: WIGTake Resources, 2011), pp. 253-255.

In Steve Smith with Ying Kai’s, T4T: A Discipleship Re-Revolution (Richmond: WIGTake Resources, 2011), p. 27.

Smith and Kai, p. 28.

Kenneth Scott Latourette, History of the Expansion of Christianity, Seven Vols. (New York: Harper & Row, 1971)

Roland Allen, The Spontaneous Expansion of the Church, and the causes that hinder it (London: The World Dominion Press, 1927).

Donald McGavran, The Bridges of God (New York: Friendship Press, 1954).

David Garrison, Church Planting Movements (Midlothian: WIGTake Resources, 2004).

HIS includes, but is not limited to, Campus Crusade for Christ, the JESUS Film Project, the Joshua Project, Global Recordings Network, COMIBAM, Summer Institute of Linguistics, International Forum of Bible Agencies. View their website at: https://extranet.imb.org/sites/HIS/default.aspx

See Steve Smith with Ying Kai’s T4T: A Discipleship Re-Revolution (Richmond: WIGTake Resources, 2011), 350 pp.

See for example: Cambodia, Romania, the Ukraine, as well as many places in sub-Saharan Africa and Latin America.

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My vision is church planting in Nepal.Could you please help me to do this work because every Christian is called to do His work(Matt 4:19)I am praying to God to provide some helping hands for this church planting work in Nepal(Proverbs 11:25)Please contact me for other information about me and my work in Nepal.

Birbahadur Shrestha.

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Church planting: How it looks different in 2021

Pastor & writer

• Church planting & multiplication

South of Houston, Manne Favor is starting his third church during a cultural moment that forces a new perspective on churches planting in 2021 ― and existing congregations.

“It’s a reflective time,” he said. “It’s making us confront our assumptions and things that we perhaps took for granted. Those things are no longer holding true, so we have to find new ground zeros, if you will, of where to start from and how we do it.

Favor, originally from Nigeria, became a missionary to the Netherlands and planted a church in 2000. While in the Netherlands, planting that church over a four-year period, Favor said people called him the ‘tech pastor.’

“It wasn’t a term of endearment,” he says, laughing. “They were saying I was worldly because I was using technology to get the gospel out.”

Now, in the pre-launch stages of The Connect Church in Pearland, a diverse suburban community, Favor said every church must embrace what it wasn’t utilizing before, like social media. The bedlam of 2021 is “requiring we change our paradigm of how we connect, of how we meet. It’s challenging in a good way.”

Related: Social media & the church (Unfiltered church planting podcast)

Even before the turmoil and confusion of the last 12 months, Tim Ponzani, Converge Northeast district executive minister, was considering how Christ’s mission advances through churches starting churches.

“The reality is, you have to do more multi-dimensional planning if you’re contemplating launching in 2021 or even 2022,” he said. “You need to have your general direction, but your plans need to be nimble.”

Planting churches in a pandemic sparks creativity for finding spaces

He said Converge Northeast church plants typically begin with 35 to 50 people. Now, churches are starting with even smaller clusters to navigate restrictions on in-person gatherings and inhospitable winter weather.

Schools, movie theaters and community centers usually are great for a new church to rent. Those places are almost impossible to rent due to the pandemic, a challenge that church planters are overcoming around the country.

At The Table, outside Boston, Josh Wilson is in the pre-launch phase, moving forward with small groups on an uncertain time frame. Their more public, grand opening style Sunday service was supposed to happen in 2020. Now, sometime in 2022 looks to be the more realistic option.

“Nobody went in with plans to plant during a pandemic,” he said. “If hypothetically, we could rent a school and gather people, it would hurt us in the community from a place of witness. People would see it as ‘you don’t love your neighbors; you don’t care about the people in your community.’”

In southern California, Christ Church Los Angeles meets under a large white tent set up in another church’s parking lot. While southern California weather isn’t a factor, prices to rent space, even for a few hours, matter.

“If you’d asked me a year ago if we’d be meeting in a tent, I would have said that was crazy,” said Christ Church pastor Ken Lippold. “But now, I think it’s the best thing we could do to have a semi-permanent structure.”

Fifty-five people have visited Christ Church, which joins The Connect Church as Converge Southwest congregations. Almost every single person who came did so because of a personal invitation. “They come because of an invitation; that’s an old, old pathway. How do we leverage that?” he asked.

Across the country, in a multicultural Philadelphia neighborhood, Rick Martinez is starting Echo Church. For now, the church is worshiping online, a choice they made because of their context and COVID realities in their community. Having received a $12,500 grant for new churches among people of color, Echo is equipped to start now and begin ministering to the community through online resources.

“Everybody’s on social media,” he said. “So, you don’t know who you might be able to bless and who might be able to bless you from a distance. The grant definitely set us up for meeting in person (when they can) and meeting online.”

Frank Gil, the campus pastor for the soon-to-open Mayfair Road campus of Epikos Church in Wisconsin, expects a launch service March 21.

“There have been some days when I just have to fall on my knees and ask the Lord for creativity because I know I don’t have it,” he said.

Nate Hettinga, who has planted a church that planted many other churches and now serves as district executive minister for Converge Northwest, has total confidence in church planters. He knows they are innovators and creative problem solvers.

Like in New England, many churches in the Northwest have trouble finding a building at the local school or community center. One church had nowhere to go for a building. So, they worshiped in an outbuilding on the church planter’s property.

When the county government confiscated church signs because zoning for the property doesn’t allow meetings, the church spray painted ‘Underground’ on a remaining sign. Now that sign is all over social media, a vital part of the church’s communication strategy.

This cultural moment challenges methods for new, existing churches

A major initiative has begun to plant 312 Converge churches by 2026. Multiple Church Planting Assessment Centers around the country are happening this year. Several districts’ representatives and pastors said there is more motivation and devotion from church planters in the last 12 months than they’ve seen in years.

“The gospel always flourishes under pressure, so we are on mission with greater clarity from my vantage point,” said Hettinga. “The pressure of the changes have crystallized either the problems within a church or the purpose for which it exists.”

In his district, Oregon, Washington and Idaho churches navigate different restrictions with adjusted forms of the church. Some are meeting in homes after the pastor commissioned their people to be the church, scattered as the people are to go and be the hands and feet of Christ. Idaho is wide open on in-person gatherings, so churches there worship in ways that Seattle churches aren’t.

For Glenn Herschberger, Converge Great Lakes’ executive church planting director, “There’s a great reset going on in the American church. I think we’re asking more intentional questions that we didn’t ask even a year ago.”

Joel Nelson, Converge North Central’s director of Starting, is also seeing a more active church scattered to serve. “How can we focus on being the body of Christ and ministering individuals instead of being Sunday-centric?” he asked.

Jarrod McClintick, who planted Rise Church in 2009 in Visalia, California, said his church has been considering spiritual and programmatic changes. He is now on Converge PacWest’s assessment center team for new churches.

There’s a great reset going on in the American church. I think we’re asking more intentional questions that we didn’t ask even a year ago.

When COVID first stopped their in-person gatherings, he said the church shifted the high percentage of their resources for weekend services to meet community needs. They reallocated a larger portion of their volunteers and budgeted expenses to missional pursuits.

“We had such a main focus on evangelism for the last five years that we had hundreds of people come to Christ,” he said with total gratitude. But he knows some reflection was needed. “We’ve had to look at all the things the Bible calls the church to do and find the healthy balance.”

Outside Dallas, Heart+Soul Church, another member of Converge Southwest, has had an eventful, chaotic start since the first service six weeks ago.

They had 200 people on January 24 for the first service, pastor Justin Schultz said. They had two more services in the rented middle school before a massive snow and ice storm hit Texas in February. That forced the church to go online for two weeks when the middle school became a 24/7 warming shelter. When the church showed up at the school, they weren’t there to worship but take care of their neighbors.

Now, they’re back in the school and doing services online. They have an online pastor who connects with church worshipers watching the live stream who need spiritual interaction. Meanwhile, Schultz and other members of the team are serving those gathered in person.

The governor of Texas has said masks are not required for public spaces, businesses and churches. But the school district that rents space to the church still requires masks in the building.

“I think of (church planting) like chess or checkers,” he said. “It’s one piece at a time, one move at a time.

“Church planters come from the same DNA: we want to go 100 miles per hour. It sounds good in theory. It’s not good in reality.”

As a result, Schultz is pursuing the vision of a multicultural, multiethnic community. After six weeks of dramatic change, he’s patiently watching for the next massive adjustment he needs to make.

“This is starting a church. It’s already a miracle. We count just having church as a victory. Everything on top of that is just icing on the cake.”

Cultural disruption hasn’t weakened strong faith of church plants

Before 2020’s chaos, most Anglo church plants could be financially self-sustaining after three years. According to Converge Heartland’s district executive minister Jim Capaldo, an African American church could be financially self-sustaining after seven years.

Not now, Capaldo said.

“In 2021, I think it looks bold. It’s boldness. It’s bold faith on behalf of the supporters whose incomes are uncertain. It’s bold faith on the planters who are going up against a variety of restrictions regarding COVID.

"For a church to say we're going to send a church planter is a bold move," he said. "But you go forward in bold obedience, saying this is what we ought to do."  

To help church planters, Converge churches gave generously for the Launch Offering  a few weeks ago. Together, the people raised $529,454 for church plants to receive when they launch.

Related: Converge to church planters: "You are not alone."

Currently, all church plants receive a $5,000 grant, while church plants targeted to or among any people of color can receive an extra $7,500. The Converge aims to increase those figures through the Launch Offering.

For a church to say we're going to send a church planter is a bold move. But you go forward in bold obedience, saying this is what we ought to do.

McClintick, of Visalia, California, said a wise step for many existing churches is sharing their building with a church plant or merging with a church plant.

“It takes a kingdom-minded, one body approach. It can be really fruitful,” he added.

Related: Multisite, merger, fostering, adopting ― what’s in your church’s future?

Long-term changes to existing churches and church plants are likely

Brian Weber, the district executive minister for Converge Mid-Atlantic, sees reflection happening across the country’s churches, whether new or existing.

In 2020, he said, most churches were changing their strategy  to cope with pandemic realities. Now, in 2021, he said churches and church plants are “transitioning away from ‘how do we adjust?’ to ‘what is the future of church ministry?’”

Related: Cowards & killers: pastors divided into two camps over reopening strategies

Future churches, he said, may have a different methodology for disciple-making, especially utilizing a holistic digital model that embraces Zoom, Facebook and other digital tools.

According to Weber, another transition is a transition away from big event outreaches to grassroots neighborhood outreaches.

“These are real paradigm shifts, born out of necessity because the pandemic restrictions are here, but people are dreaming about these as necessary changes to disciple-making in the American context that are here to stay.”

Danny Parmalee, Converge MidAmerica’s vice president of Church Planting, said God gave the pastor of Hope Church in Knoxville, Tennessee, a church designed for these paradigm shifts before they happened.

“It’s not radical,” he said of Pastor Charley Dever’s approach to ministry. “People are saying it counts to do church in different ways. Church is not just Sunday morning.”

Ken Lippold sees Los Angeles with fresh eyes after growing up in Chicago and living in England for seven years. “Everyone, whether you’re a church planter or not, is assimilating into a new culture. It’s a new time in history, so we need to be asking the right questions.”

According to John Ames, a church planter and member of the assessment team for Converge Northeast church plants, this is a time for introspection before the work continues.

“I think, if you look across the Christian landscape, whether it’s an existing church or those who are pushing out and wanting to plant churches, this next season is a season to rebuild, like Nehemiah repairing the walls of Jerusalem,” he said. “It’s coming to the ruins of the wall and saying, ‘let me weep over what’s just happened.’ Then, let’s get to work and trust God to do it.”

Converge is committed to starting missionally minded churches until every people group and community has heard the gospel. Learn how you can make an eternal impact through church planting . 

Ben Greene, Pastor & writer

Ben Greene is a freelance writer and pastor currently living in Massachusetts. Along with his ministry experience, he has served as a full-time writer for the Associated Press and in the newspaper industry.

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Mission Field: USA — A Resource for Church Planting is a theological and practical manual for mission work, and it provides a foundation for what it means to be a Lutheran congregation.

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The Mission of the Church

Other essays.

The mission of the church is the task given by God for the people of God to accomplish in the world.

After defining the terminology this essay will explore the nature of the church’s mission in light of the missio Dei and the apostolic pattern in the New Testament and the book of Acts in particular. It will evaluate contemporary broader ideas of mission and conclude with a re-emphasis on the gospel-centered focus of the New Testament pattern.

The mission of the church is the task given by God for the people of God to accomplish in the world. In simplest terms, the mission of the church is the Great Commission—what Philip Ryken calls “a clear, unambiguous statement of [the church’s] mission to the world.” 1 Our task as the gathered body of Christ is to make disciples, by bearing witness to Jesus Christ the Son in the power of the Holy Spirit to glory of God the Father. 2

Defining Our Terms

In talking about the mission of the church, we are not trying to enumerate all the good things Christians can or should do to love their neighbors and to be salt and light in the world. The issue at hand relates to the church as church. What collectively as an organized institution must we be about as God’s people if we are to faithfully accomplish his purposes for us in the world?

If the word “church” is important, so is the word “mission.” While “mission” does not appear in most English Bibles, it is still a biblical word. Eckhard Schnabel— who, with almost 2000 pages on Early Christian Mission and another 500-page work on Paul the Missionary , is probably the world’s leading expert on mission in the New Testament—makes this point forcefully:

The argument that the word mission does not occur in the New Testament is incorrect. The Latin verb mittere corresponds to the Greek verb apostellein , which occurs 136 times in the New Testament (97 times in the Gospels, used both for Jesus having been “sent” by God and for the Twelve being “sent” by Jesus). 3

The apostles, in the broadest sense of the term, were those who had been sent out. This sent-outness is also the first thing we should note relative to the term missionary . It is, after all, the first thing Jesus notes about his mission, that he was sent to proclaim a message of good news to the poor (Luke 4:18). Being “on mission” or engaging in mission work suggests intentionality and movement. 4 Mission, at the very least, involves being sent from one place to somewhere else.

Every Christian—if we are going to be obedient to the Great Commission—must be involved in missions, but not every Christian is a missionary. While it is certainly true that we should all be ready to give an answer for the hope that we have (1Pet. 3:15), and we should all adorn the gospel with our good works (Titus 2:1), and we should all do our part to make Christ known (1Thess. 1:8; 2Thess. 3:1), we should reserve the term “missionary” for those who are intentionally sent out from one place to another. Strictly speaking, the church is not sent out but sends out workers from her midst. Our fundamental identity as church ( ekklesia ) is not as those who are sent into the world with a mission, but as those who are called out from darkness into his marvelous light (1Pet. 2:9). 5

Jesus’s Mission and Ours

Before the sixteenth century, “mission” was primarily a word used in connection with the Trinity. The “sending” theologians talked about was the sending of the Son by the Father, and the sending of the Holy Spirit by the Father and the Son. This is a crucial point. We will not rightly understand the mission of the church without the conviction that “the sending of Jesus by the Father is still the essential mission .” 6

And what was the nature of Jesus’s ministry? Jesus ministered to bodies as well as souls, but within this holistic ministry, he made preaching his priority. Preaching is why he came out in public ministry and why he moved from town to town (Mark 1:38-39). The purpose of his Spirit-anointed ministry was to proclaim good news to the poor (Luke 4:18-19). He came to call sinners to repentance and faith (Mark 1:15; 2:17). Although Jesus frequently attended to the physical needs of those around him, there is not a single example of Jesus going into a town with the purpose of healing or casting out demons. The Son of Man never ventured out on a healing or exorcism tour. His stated purpose was to seek and to save the lost (Luke 19:10).

Of course, Jesus’ mission must not be reduced to verbal proclamation. Unique to his identity as the divine Messiah, Jesus’s mission was vicariously to die for the sins of his people (Matt. 1:21; Mark 10:45). Concomitant with this purpose, Jesus’s public ministry aimed at the eternal life that could come to the sinner only through faith in Christ (John 3:16-17; 14:6; 20:21). We see this in Mark’s Gospel, for example, where the entire narrative builds toward the centurion’s confession in Mark 15:37 where, in fulfillment of the book’s opening sentence (Mark 1:1), the Roman soldier confesses, “Truly this man was the Son of God!” Leading people to this Spirit-given conviction is the purpose of Mark’s gospel and of Jesus’s ministry. The Messiah ministered to bodies as well as souls and made preaching his priority so that those with ears to hear might see his true identity and follow him in faith.

It’s no wonder, then, that all four Gospels (plus Acts) include some version of the Great Commission (Matt. 28:16-20; Mark 13:10; 14:9; Luke 24:44-49; John 20:21; Acts 1:8). The mission given to the bumbling band of disciples was not one of cultural transformation—though that would often come as a result of their message—but a mission of gospel proclamation. To be sure, God’s cosmic mission is bigger than the Great Commission, but it is telling that while the church is not commanded to participate with God in the renewal of all things—which would, presumably, include not only re-creation but also fiery judgment—we are often told to bear witness to the one will do all these things. In short, while the disciples were never told to be avatars of Christ, it is everywhere stated, either explicitly or implicitly, that they were to be ambassadors for Christ (2 Cor. 5:20).

A Mission Too Small?

No Christian disagrees with the importance of Jesus’ final instructions to the disciples, but many missiological scholars and practitioners have disagreed with the central or controlling importance of the Great Commission. John Stott, for example, in arguing for social action as an equal partner of evangelism suggested that “we give the Great Commission too prominent a place in our Christian thinking.” 7 Similarly, Lesslie Newbigin concluded that the “Christian mission is thus to act out in the whole life of the whole world the confession that Jesus is Lord.” 8 The mission of the church, in other words, cannot be reduced to our traditional understanding of missions.

In the past fifty years, we have seen, to quote the title of one seminal book, “paradigm shifts in theology of mission.” 9 At the heart of this shift has been a much more expansive view of the mission of the church, one that recasts the identity of the church as missional communities “called and sent to represent the reign of God” or as “communities of common people doing uncommon deeds.” 10 No longer is the role of the church defined mainly as an ambassador or a witness. Instead, we are collaborators with God in the missio Dei (mission of God), co-operators in the redemption and renewal of all things. As Christopher Wright puts it, “Fundamentally, our mission (if it is biblically informed and validated) means our committed participation as God’s people, at God’s invitation and command, in God’s own mission within the history of God’s world for the redemption of God’s creation.” 11 The church’s task in the world is to partner with God as he establishes shalom and brings his reign and rule to bear on the peoples and places of the earth.

The Mission of the Church in Acts

As attractive as this newer model may seem, there are a number of problems with the missio Dei paradigm for the mission of the church. It undervalues the Great Commission, underemphasizes what is central in the mission of the Son, and overextends our role in God’s cosmic mission on earth.

Besides all this, the new model has a hard time accounting for the pattern of mission in the earliest days of the church. Acts is the inspired history of the mission of the church. This second volume from Luke describes what those commissioned at the end of the first volume were sent out to do (Luke 24:47-48). If Luke’s Gospel was the book of everything Jesus began to do and teach (1:1), then Acts must be the record of all that Jesus continues to do and teach.

We could look at almost any chapter in Acts to gain insight into the mission of the church, but Acts 14 is especially instructive, verses 21-23 in particular. At the beginning of Acts 13, the church at Antioch, prompted by the Holy Spirit, set apart Paul and Barnabas “for the work to which I have called them” (v. 2). This isn’t the first time the gospel is going to be preached to unbelievers in Acts, neither is it the first gospel work Paul and Barnabas will do. But it is the first time we see a church intentionally sending out Christian workers with a mission to another location.

Paul and Barnabas traveled to Cyprus, then to Pisidian Antioch, then to Iconium, then to Lystra, then to Derbe, and from there back through Lystra, Iconium, and Pisidian Antioch, and then to Perga, and back to Antioch in Syria. The final section in Acts 14 is not only a good summary of Paul’s missionary work, it is the sort of information Paul would have shared with the church in Antioch when he returned (v. 27). These verses are like the PowerPoint presentation Paul and Barnabas shared with their sending church. “This is how we saw God at work. Here’s where we went and what we did.” In other words, if any verses are going to give us a succinct description of what mission was about in the early church, it’s verses like these at the end of Acts 14.

Acts 14:21-23 presents us with the three-legged stool of the church’s mission. Through the missionary work of the Apostle Paul, the early church aimed for:

• New converts: “when they had preached the gospel to that city and had made many disciples” (v. 21)
• New communities: “And when they had appointed elders for them in every church” (v. 23)
• Nurtured churches: “strengthening the souls of the disciples, encouraging them to continue in the faith” (v. 22).

If the apostles are meant to be the church’s model for mission, then we should expect our missionaries to be engaged in these activities and pray for them to that end. The goal of mission work is to win new converts, establish these young disciples in the faith, and incorporate them into a local church. 12

Schnabel’s definition of missionary work sounds the same note:

• “Missionaries communicate the news of Jesus the Messiah and Savior to people who have not heard or accepted this news.”
• “Missionaries communicate a new way of life that replaces, at least partially, the social norms and the behavioral patterns of the society in which the new believers have been converted.”
• “Missionaries integrate the new believers into a new community.” 13

Evangelism, discipleship, church planting—that’s what the church in Antioch sent Paul and Barnabas to do, and these should be the goals of all mission work. Missionaries may aim at one of these components more than the other two, but all three should be present in the church’s overall mission strategy.

Keeping the Main Thing the Main Thing

As is true with almost every Christian doctrine, there are ditches on either side of the road when trying to define the mission of the church. On the one hand, we want to avoid the danger of making our mission too small. Some well-meaning Christians act like conversion is the only thing that counts. They put all their efforts into getting to the field as quickly as possible, speaking to as many people as possible, and then leaving as soon as possible. Mission becomes synonymous with first-time gospel proclamation. Clearly, Paul did not practice blitzkrieg evangelism, nor was he motivated by an impatient hankering for numbers to report back home.

On the other hand, we want to avoid the danger of making our mission too broad. Some well-meaning Christians act like everything counts as mission. They put all their efforts into improving job skills, digging wells, setting up medical centers, establishing great schools, and working for better crop yields—all of which can be wonderful expressions of Christian love, but bear little resemblance to what we see Paul and Barnabas sent out to do on their mission in Acts.

Without denigrating the good work Christians do as salt and light in the world, we must conclude from Acts 14—and from the New Testament more broadly, that the church’s mission is more specific than common people doing uncommon deeds. As Schnabel argues, those demanding a “‘revolution’ in our understanding of mission—away from the traditional missionary focus on winning people to faith in Jesus Christ, concentrating rather on a ‘holistic’ understanding of Jesus’ claims” do so without strong supporting evidence. 14 We see over and over in Paul’s missionary journeys, and again in his letters, that the central work to which he has been called was the verbal proclamation of Jesus Christ as Savior and Lord (Rom. 10:14-17; 15:18; 1Cor. 15:1-2, 11; Col. 1:28). Paul saw his identity as an apostle, as a sent-out one, in terms of being set apart for the gospel of God (Rom. 1:1). That’s why in Acts 14:27 the singular summary of his just-completed mission work is that God had opened a door of faith to the Gentiles. His goal as a missionary was the conversion of Jews and pagans, the transformation of their hearts and minds, and the incorporation of these new believers into a mature, duly constituted church. What Paul aimed to accomplish as a missionary in the first century is an apt description of the mission of the church for every century.

Further Reading

• Kevin DeYoung and Greg Gilbert, What Is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission (Wheaton, IL: Crossway, 2011).
• Andreas J. Köstenberger and Peter T. O’Brien, Salvation to the Ends of the Earth: A Biblical Theology of Mission (Downers Grove, IL: InterVarsity, 2001).
• Eckhard J. Schnabel, Early Christian Mission , 2 vols. (Downers Grove, IL: InterVarsity, 2004).
• Eckhard J. Schnabel, Paul the Missionary: Realities, Strategy and Method (Downers Grove, IL: IVP Academic, 2008)
• Jason Sexton, Jonathan Leeman, Christopher J.H. Wright, John R. Franke, and Peter J. Leithart, Four Views on the Church’s Mission (Grand Rapids, MI: Zondervan, 2017).
• Denny Spitters and Matthew Ellison, When Everything is Missions (Orlando, FL: BottomLine Media, 2017).

This essay is part of the Concise Theology series. All views expressed in this essay are those of the author. This essay is freely available under Creative Commons License with Attribution-ShareAlike, allowing users to share it in other mediums/formats and adapt/translate the content as long as an attribution link, indication of changes, and the same Creative Commons License applies to that material. If you are interested in translating our content or are interested in joining our community of translators,  please reach out to us .

This essay has been translated into Spanish .

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St. Paul's Church Planting Strategies as Revealed in Selected Passages in the Book of Acts

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40 Facts About Elektrostal

Written by Lanette Mayes

Modified & Updated: 01 Jun 2024

Reviewed by Jessica Corbett

Elektrostal is a vibrant city located in the Moscow Oblast region of Russia. With a rich history, stunning architecture, and a thriving community, Elektrostal is a city that has much to offer. Whether you are a history buff, nature enthusiast, or simply curious about different cultures, Elektrostal is sure to captivate you.

This article will provide you with 40 fascinating facts about Elektrostal, giving you a better understanding of why this city is worth exploring. From its origins as an industrial hub to its modern-day charm, we will delve into the various aspects that make Elektrostal a unique and must-visit destination.

So, join us as we uncover the hidden treasures of Elektrostal and discover what makes this city a true gem in the heart of Russia.

Key Takeaways:

• Elektrostal, known as the “Motor City of Russia,” is a vibrant and growing city with a rich industrial history, offering diverse cultural experiences and a strong commitment to environmental sustainability.
• With its convenient location near Moscow, Elektrostal provides a picturesque landscape, vibrant nightlife, and a range of recreational activities, making it an ideal destination for residents and visitors alike.

Known as the “Motor City of Russia.”

Elektrostal, a city located in the Moscow Oblast region of Russia, earned the nickname “Motor City” due to its significant involvement in the automotive industry.

Home to the Elektrostal Metallurgical Plant.

Elektrostal is renowned for its metallurgical plant, which has been producing high-quality steel and alloys since its establishment in 1916.

Boasts a rich industrial heritage.

Elektrostal has a long history of industrial development, contributing to the growth and progress of the region.

Founded in 1916.

The city of Elektrostal was founded in 1916 as a result of the construction of the Elektrostal Metallurgical Plant.

Located approximately 50 kilometers east of Moscow.

Elektrostal is situated in close proximity to the Russian capital, making it easily accessible for both residents and visitors.

Known for its vibrant cultural scene.

Elektrostal is home to several cultural institutions, including museums, theaters, and art galleries that showcase the city’s rich artistic heritage.

A popular destination for nature lovers.

Surrounded by picturesque landscapes and forests, Elektrostal offers ample opportunities for outdoor activities such as hiking, camping, and birdwatching.

Hosts the annual Elektrostal City Day celebrations.

Every year, Elektrostal organizes festive events and activities to celebrate its founding, bringing together residents and visitors in a spirit of unity and joy.

Has a population of approximately 160,000 people.

Elektrostal is home to a diverse and vibrant community of around 160,000 residents, contributing to its dynamic atmosphere.

Boasts excellent education facilities.

The city is known for its well-established educational institutions, providing quality education to students of all ages.

A center for scientific research and innovation.

Elektrostal serves as an important hub for scientific research, particularly in the fields of metallurgy , materials science, and engineering.

Surrounded by picturesque lakes.

The city is blessed with numerous beautiful lakes , offering scenic views and recreational opportunities for locals and visitors alike.

Well-connected transportation system.

Elektrostal benefits from an efficient transportation network, including highways, railways, and public transportation options, ensuring convenient travel within and beyond the city.

Famous for its traditional Russian cuisine.

Food enthusiasts can indulge in authentic Russian dishes at numerous restaurants and cafes scattered throughout Elektrostal.

Home to notable architectural landmarks.

Elektrostal boasts impressive architecture, including the Church of the Transfiguration of the Lord and the Elektrostal Palace of Culture.

Offers a wide range of recreational facilities.

Residents and visitors can enjoy various recreational activities, such as sports complexes, swimming pools, and fitness centers, enhancing the overall quality of life.

Provides a high standard of healthcare.

Elektrostal is equipped with modern medical facilities, ensuring residents have access to quality healthcare services.

Home to the Elektrostal History Museum.

The Elektrostal History Museum showcases the city’s fascinating past through exhibitions and displays.

A hub for sports enthusiasts.

Elektrostal is passionate about sports, with numerous stadiums, arenas, and sports clubs offering opportunities for athletes and spectators.

Celebrates diverse cultural festivals.

Throughout the year, Elektrostal hosts a variety of cultural festivals, celebrating different ethnicities, traditions, and art forms.

Electric power played a significant role in its early development.

Elektrostal owes its name and initial growth to the establishment of electric power stations and the utilization of electricity in the industrial sector.

Boasts a thriving economy.

The city’s strong industrial base, coupled with its strategic location near Moscow, has contributed to Elektrostal’s prosperous economic status.

Houses the Elektrostal Drama Theater.

The Elektrostal Drama Theater is a cultural centerpiece, attracting theater enthusiasts from far and wide.

Popular destination for winter sports.

Elektrostal’s proximity to ski resorts and winter sport facilities makes it a favorite destination for skiing, snowboarding, and other winter activities.

Promotes environmental sustainability.

Elektrostal prioritizes environmental protection and sustainability, implementing initiatives to reduce pollution and preserve natural resources.

Home to renowned educational institutions.

Elektrostal is known for its prestigious schools and universities, offering a wide range of academic programs to students.

Committed to cultural preservation.

The city values its cultural heritage and takes active steps to preserve and promote traditional customs, crafts, and arts.

Hosts an annual International Film Festival.

The Elektrostal International Film Festival attracts filmmakers and cinema enthusiasts from around the world, showcasing a diverse range of films.

Encourages entrepreneurship and innovation.

Elektrostal supports aspiring entrepreneurs and fosters a culture of innovation, providing opportunities for startups and business development .

Offers a range of housing options.

Elektrostal provides diverse housing options, including apartments, houses, and residential complexes, catering to different lifestyles and budgets.

Home to notable sports teams.

Elektrostal is proud of its sports legacy , with several successful sports teams competing at regional and national levels.

Boasts a vibrant nightlife scene.

Residents and visitors can enjoy a lively nightlife in Elektrostal, with numerous bars, clubs, and entertainment venues.

Promotes cultural exchange and international relations.

Elektrostal actively engages in international partnerships, cultural exchanges, and diplomatic collaborations to foster global connections.

Surrounded by beautiful nature reserves.

Nearby nature reserves, such as the Barybino Forest and Luchinskoye Lake, offer opportunities for nature enthusiasts to explore and appreciate the region’s biodiversity.

Commemorates historical events.

The city pays tribute to significant historical events through memorials, monuments, and exhibitions, ensuring the preservation of collective memory.

Promotes sports and youth development.

Elektrostal invests in sports infrastructure and programs to encourage youth participation, health, and physical fitness.

Hosts annual cultural and artistic festivals.

Throughout the year, Elektrostal celebrates its cultural diversity through festivals dedicated to music, dance, art, and theater.

Provides a picturesque landscape for photography enthusiasts.

The city’s scenic beauty, architectural landmarks, and natural surroundings make it a paradise for photographers.

Connects to Moscow via a direct train line.

The convenient train connection between Elektrostal and Moscow makes commuting between the two cities effortless.

A city with a bright future.

Elektrostal continues to grow and develop, aiming to become a model city in terms of infrastructure, sustainability, and quality of life for its residents.

In conclusion, Elektrostal is a fascinating city with a rich history and a vibrant present. From its origins as a center of steel production to its modern-day status as a hub for education and industry, Elektrostal has plenty to offer both residents and visitors. With its beautiful parks, cultural attractions, and proximity to Moscow, there is no shortage of things to see and do in this dynamic city. Whether you’re interested in exploring its historical landmarks, enjoying outdoor activities, or immersing yourself in the local culture, Elektrostal has something for everyone. So, next time you find yourself in the Moscow region, don’t miss the opportunity to discover the hidden gems of Elektrostal.

Q: What is the population of Elektrostal?

A: As of the latest data, the population of Elektrostal is approximately XXXX.

Q: How far is Elektrostal from Moscow?

A: Elektrostal is located approximately XX kilometers away from Moscow.

Q: Are there any famous landmarks in Elektrostal?

A: Yes, Elektrostal is home to several notable landmarks, including XXXX and XXXX.

Q: What industries are prominent in Elektrostal?

A: Elektrostal is known for its steel production industry and is also a center for engineering and manufacturing.

Q: Are there any universities or educational institutions in Elektrostal?

A: Yes, Elektrostal is home to XXXX University and several other educational institutions.

Q: What are some popular outdoor activities in Elektrostal?

A: Elektrostal offers several outdoor activities, such as hiking, cycling, and picnicking in its beautiful parks.

Q: Is Elektrostal well-connected in terms of transportation?

A: Yes, Elektrostal has good transportation links, including trains and buses, making it easily accessible from nearby cities.

Q: Are there any annual events or festivals in Elektrostal?

A: Yes, Elektrostal hosts various events and festivals throughout the year, including XXXX and XXXX.

Elektrostal's fascinating history, vibrant culture, and promising future make it a city worth exploring. For more captivating facts about cities around the world, discover the unique characteristics that define each city . Uncover the hidden gems of Moscow Oblast through our in-depth look at Kolomna. Lastly, dive into the rich industrial heritage of Teesside, a thriving industrial center with its own story to tell.

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