FILIPINOCHURCH

PLANTINGGUIDE

A Southern Baptist Convention agency supported by the Cooperative Program and the Annie Armstrong Easter Offering®

For general information, call (770) 410-6000, or visit www.namb.net

010808/12-01

4200 North Point Pkwy.Alpharetta, GA 30022-4176

BY

JAIME G. PRIETO

MANAGER, ASIAN MINISTRIES

ASIAN CHURCH PLANTING

NORTH AMERICAN MISSION BOARD

FILIPINOCHURCH

PLANTINGGUIDE

BY

JAIME G. PRIETO

MANAGER, ASIAN MINISTRIES

ASIAN CHURCH PLANTING

NORTH AMERICAN MISSION BOARD

© 2001, North American Mission Board of the Southern Baptist Convention, Alpharetta, Georgia

All rights reserved. No part of this publication may be reproduced in any form without the prior written permission of the publisher. All inquiries should be addressed to: Editorial and Design Manager,North American Mission Board, 4200 North Point Pkwy., Alpharetta, GA 30022-4176; or call (770) 410-6292;or fax (770) 410-6006; or e-mail permissions@namb.net.

TABLE OF

CONTENTSINTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

FILIPINO CHURCH PLANTING . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

CONTEXTUAL FACTORS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

PHASE ONE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9Vision and Planning

PHASE TWO . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13Planting a New Work

PHASE THREE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15Development of a Church

PHASE FOUR . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17Partnership with the Former Partner Church

CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .19

BIBLIOGRAPHY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

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The Filipino Church Planting Guide is one of the series of guides basedon their generic version Ethnic Church Planting Guide written by

Oscar I. Romo. He served for many years as the director of the LanguageChurch Extension Division of the Home Mission Board (now NorthAmerican Mission Board), Southern Baptist Convention, until his retire-ment in 1995. This guide provides pragmatic approaches for evangelismand church planting strategies relevant to Filipinos. The principles ofevangelism and church planting came from the writer’s experiences instarting, growing, and reproducing churches among his own people group.

The Filipino Church Planting Guide is prepared to challenge and trainFilipino leaders to start healthy congregations in the cultural and linguis-tic context of their people. It clearly deals with the cultural, historical,racial, educational, societal, economic, and spiritual characteristics of theFilipinos in the United States and Canada. It has been updated to includenewer selected bibliographical materials and related aspects for evangelismand church planting with the second-generation Filipinos inNorth America.

May the Filipino Church Planting Guide assist effectively the churchplanters, pastors, missionaries, ministers of missions, churches, Baptistassociation and state convention leaders whom God has given the visionand passion to start and grow reproducing Filipino churches in NorthAmerica.

Jaime G. Prieto, Manager

Asian Church Planting

North American Mission Board

Alpharetta, Ga.

INTRODUCTION

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F I L I P I N O C H U R C H P L A N T I N G

FILIPINOCHURCH PLANTING

“The Christian movement exists in a world that is character-ized by changes. People are affected by changes. Their spir-

itual needs do not change with the passing of time, but these may beexpressed in different ways.”

The Southern Baptist Convention is committed to evangelize any andall groups of people in North America and around the world.Incorporated in this missionary challenge is the planting and growing ofchurches in the languages and cultures of people evangelized with thegospel of Jesus Christ. There is a great need to intensify this task even asmore and more immigrants are coming from all parts of the world intothe United States and Canada. An ethnic group that has come and is hereto stay is the Filipino people, one of the Southeast Asian countries.

B I B L I C A L B A S I S F O R C H U R C H P L A N T I N G

After His resurrection, the Lord Jesus Christ spoke to His disciples of theuniversality of the gospel. The book of Acts contains the ground plan ofevangelism and church planting in Jerusalem (see chapters 1-7),Judea and Samaria (see chapters 8-9), and the ends of the earth (see chapters 10-28).

Cornelius’ conversion marked the first time a Gentile was publiclyand officially welcomed into the Christian fellowship without conformingto Jewish law. The Caesarea congregation paved the way for Gentiles toworship Christ as Savior and Lord in their cultural and linguistic contexts.Believers of Jesus Christ were allowed to maintain their cultural heritages,worship in their languages, and be part of the body—the church.

The New Testament shows that where Paul stayed and preached thegospel, local congregations of believers grew. Each local congregation had

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its own identity and culture, but all were the same inChristian nature and mission.

The New Testament church is commanded tocommunicate the gospel to all cultures, making it rel-evant to people in their settings. This is the patternfor Southern Baptists to follow in evangelizing andcongregationalizing Filipinos and other ethnicgroups in the United States.

T H E P H I L O S O P H I C A L B A S I S F O RC H U R C H P L A N N I N G

Some bases for ethnic church planting and growthare:

• Anthropological: Church planters should rec-ognize, understand, respect, and appreciatepeople in other cultural and linguistic settings.Missionaries/church planters should learn toidentity with the people they are trying to winfor Christ.

• Sociological: It is natural for people to fellow-ship and worship within their sociologicalgroupings. Filipinos can understand, believe,appreciate, and incorporate the gospel into theirlifestyles and values.

• Communicational: Communicating the gospelto Filipinos demands the abilities of speakingtheir native language.

• Cultural: Church planting among Filipinos isnot a ministry to Anglicize them or to changetheir culture, language, and foods, but to leadthem to Jesus Christ.

• Organizational: Filipino people respond morereadily to the Christian witness of someone theyknow and respect—preferably a fellow Filipino.Filipino congregations grow healthier underFilipino leaders and their own form of organi-zation.

• Testimonial: The fast growth of SouthernBaptist Filipino congregations affirms the

rationale, challenge, need, and strategic plan-ning for evangelizing and planting churchesamong them. Today there are more than 300Filipino Southern Baptist congregations in 26states. Seventeen Filipino congregations havebeen planted annually since 1974, when the firstFilipino congregation was established in LosAngeles, Calif. Filipino leaders have set a goal todouble their number of baptisms, mission gifts,pastors, and congregations by A.D. 2005.

• Denominational: The Southern BaptistConvention’s North American Mission Boardestablished the Church Multiplication Team.The team’s purpose is to work with and assistchurches, associations, and state conventions intheir efforts to bring people identified with eth-nic groups into a right relationship with God, toestablish ethnic/language-culture congrega-tions, and bring those churches to self-support.

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CONTEXTUALFACTORS

An in-depth knowledge and understanding of Filipino history, cul-ture, language, mentality, behavior, and environment provide

fertile ground for relating to Filipinos the necessity of biblical and per-sonal conversion to Jesus Christ.

Filipinos from the Republic of the Philippines are rice eating, reli-gious people who are related to most Southeast Asian and Pacific peoples.They are Mestizos—mixtures—of racial cultural ancestries. Their way oflife is a combination of Malay warmth and generosity, spiced with Latintemperament, and seasoned with Western optimism. Many Asians seeFilipinos as the least Oriental of all Orientals.

Filipinos first came to America as skilled laborers on Hawaiian plan-tations and in Alaskan fish canneries. They began serving in the U.S. mil-itary in the early 1900s. Today Filipinos are hardworking and law-abidingresidents in every state. They come as professionals, mostly in the medicalfield. They are here to stay, and are waiting for their relatives in thePhilippines to join them in the land of freedom, justice, equality, andopportunity. They assimilate well into American society. Yet they retaintheir cultural uniqueness.

Although exposed to the gospel via American evangelical missionar-ies, literature, radio, and television, Filipinos retain their traditionalSpanish, Roman Catholic religious lifestyle. Southern Baptists can sin-cerely say mabuha—welcome—to Filipinos by “beholding” them as partof God’s world and bringing them to a personal relationship with JesusChrist as Savior and Lord.

F I L I P I N O C H U R C H P L A N T I N G

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Filipinos in the United States are classifiedaccording to their place of origin, dialect, religion,education, profession, economic standing, and lengthof residency in the United States. Eighty-five percentof the U.S. Filipino population professes to be mem-bers of the Roman Catholic Church, a religion of tra-dition, superstition, and the Bible.

Three cultural influences affect Filipinos’thoughts and decisions: (1) their Malayan timid pas-siveness, (2) their superficially absorbed Spanishpride, and (3) their Americanized democratic ideals.Often, when arguing or fighting with non-Filipinos,they may easily conform to their opponents’ posi-tions or withdraw, not out of fear, but from embar-rassment.

Knowing the differences in generations ofFilipinos in the United States can be helpful in wit-nessing to them. First-generation Filipinos (Filipino-Filipinos) transport to the United States their cultur-al and linguistic lives and values. Second-generationFilipinos (Filipino-Americans) endeavor to assimi-late into American society. Third-generationFilipinos (American-Filipinos) easily assimilate intoAmerican society. Fourth-generation Filipinos areAmericans by language and by culture. Each of thesegenerations demands an indigenous approach forevangelism and church planting strategies. It isimportant to have compatible leadership and min-istries directed for each targeted generation ofFilipinos in North America.

Significant differences can be observed afterFilipinos experience conversion to Jesus Christ. Thefollowing values change after their conversions.

F A M I LY

Filipinos have a strong sense of family loyalty andunity. Their respect for vertical familial authoritydoes not imply blind authoritarianism, but, rather,family support and solidarity. Conversion to JesusChrist increases their family values. Once convertedto Christ, they work hard to witness to family mem-bers and to be united in their new faith, church, serv-ice to God, and heaven.

E D U C A T I O N

Filipinos regard education highly as a stepping-stoneto better employment, lifestyle, and improved socialstatus. Parents sacrifice to put their children throughthe best schools. After conversion, Filipinos aspire tobecome biblically educated Christians so they canunderstand the Bible and be good church leaders.

P O S S E S S I O N S

Filipinos measure success and social status by theirpossessions. When they come to America, they dreamof owning cars and homes. Conversion to Christlessens or balances their attitudes toward materialwealth.

R E L I G I O N

Conversion to Christ gives Filipinos a more personal,dignifying, and practical definition of biblical faith.They learn to relate their goals and needs with theirspiritual lives and churches.

T I M E

Most Filipinos are not time conscious. In their nativeland, a meeting or event began whenever the peoplearrived. In America, Filipinos discover that churchservices and other events are dictated by the clock,beginning at set hours.

I N T E R P E R S O N A L R E L A T I O N S H I P S

As believers, Filipinos embrace American-Christiandemocratic ways of expressing their feelings. Afterconversion, they become more committed to inter-personal relationships in marriage, business, andsociety.

F O O D

There is evidence of a change of diet for evangelicalFilipinos in terms of refraining from drinking liquoror participating in fiestas honoring patron saints.They enjoy church potluck dinners and fellowships.

S E L F - E S T E E M

Conversion to Christ elevates Filipinos’ sense of self-worth. Their understanding of the equality of peopleunder the Creator gives them a greater desire to treatothers as equals, and a greater aspiration to be treat-ed as equals, in a multiethnic or pluralistic society.

Understanding Filipinos’ spiritual conditions andthe opportunities for church growth in existingSouthern Baptist Filipino work is important. It chal-lenges Southern Baptists to prayerfully and inten-tionally plan and implement effective methods ofevangelizing them. It also helps in planting churchesamong them, equipping both leaders and congrega-tions to become healthy and reproducing leaders andchurches.

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F I L I P I N O C H U R C H P L A N T I N G

E V A N G E L I Z I N G A N D C O N G R E G A T I O N A L I Z I N G

Filipinos in the United States require prayerful planning and preparation.Strategic and adaptable contextualized methods should be implementedto carry the gospel of Jesus Christ to Filipinos in each of their four gener-ations. These methods must be based on biblical principles of churchplanting contextualized to their particular needs and situations.

P R A Y

The real power and foundation of a plan for planting a Filipino church isprayer. Everyone associated with this plan should seek and depend onGod’s guidance and blessings. Prayer empowers God’s people to fulfilltheir vision to do God’s work with appropriate actions for rewardingresults. Church planters must have committed prayer partners. Prayerunites believers to do God’s work in a chosen community and for a tar-geted group of people to evangelize with a purposeful plan to gatherbelievers to be discipled to become a healthy congregation.

E N V I S I O N T H E O P P O R T U N I T I E S

Filipino church planters should envision, with optimism and enthusiasm,the types of congregations needed and the strategies to be implemented.Knowing the people, their community, their demographical, psychocul-tural, and religious characteristics will guide the church planter in decid-ing what strategy should be used to start and develop a growing andreproducing Filipino congregation.

F O C U S O N T H E P E O P L E

Filipinos are respectful, hospitable, and grateful to those who help them.Their shyness and politeness are not evidences of prejudice or inferiority

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VISION AND PLANNING

PHASEONE

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complexes. They are loyal to family and home coun-try. Their exposures to evangelical witnesses in theircommunities through the churches around them,radio and television, and reading materials makethem more responsive to a church planter and hisgroup planning to start a new congregation in a com-munity where many Filipinos live. Filipinos areturned off by anyone who negatively criticizes theirRoman Catholic religious upbringing. Baptist churchplanters need to be friendly and positive in theirapproaches to witness to Filipinos with the biblicalgospel of Jesus Christ.

E X P L O R E T H E P O S S I B I L I T I E S

Knowing the number of Filipinos in a communityand where they live is helpful in determining the needfor and location of a new work. The Church PlantingLaser guide has been designed to assist churches intheir efforts to share the gospel of Jesus Christ. Thisguide, available from the North American MissionBoard’s Church Multiplication Team, is a valuableinstrument for exploring evangelistic possibilities. Ithelps pinpoint a community’s Filipino characteris-tics, indicating a need for a Filipino ministry andexploring the possibilities of starting a work.Community indicators are Filipino businesses,churches, civic and social associations, culturalorganizations, and Filipino names in the local tele-phone or business directories.

S E L E C T T H E L O C A T I O N

Location is important. Often people will not ventureoutside of their worlds. If living in the communitywhere the new work is to be located, a church plantermay choose to start a Bible study in his or her home.Bible classes may also be held in homes or offices ofresponsive Filipinos. Existing churches’ facilities,public and private schools, hotels, community cen-ters’ facilities, and even funeral homes are possibleplaces to hold temporary worship services or Biblestudies.

P L A N T I N G A N E W W O R K

Having considered and used the factors in Phase One,the church planter and core group needs to developplans to gather the people. This may be done throughvisitation, phone calls, mail, or mass media.

I N I T I A T E T H E M E E T I N G

As soon as souls are won for Christ, they are invitedto attend church on Sunday mornings.

The church planter and team will request the newFilipino believers to begin Bible studies in theirhomes and encourage them to be concerned for otherFilipino families. They need to be taught of the greatblessing in leading others to Christ. While a few newbelievers will be hesitant, most will welcome thisopportunity. Once the Bible study is in place, infor-mation about the meeting is often passed throughoutthe neighborhood by word of mouth and posters inFilipino stores.

D E V E L O P T H E C O N G R E G A T I O N

An invitation and encouragement to attend the firstmeeting go hand in hand. Mail flyers about theupcoming meeting, its location, and meeting date. Ifthe partnering church is going to share its facilitieswith the Filipino congregation, arrange mutuallyconvenient times to hold Sunday School and worshipservices.

If the Filipino group has only Sunday School,invite those participating to attend the English-speaking worship services. Many will decline becauseof the language barrier. Keep inviting them to theservices, making sure to remind them that they willsoon have their own worship service.

If possible, schedule the Filipino worship serviceat the same time as the partnering church’s services.The partnering church may not have room for bothcongregations to meet simultaneously. In such cases,mission services may take place in the afternoons.The mission Sunday School may begin at 11:30 a.m.,and the worship service may begin at 12:30 p.m. Thistype of arrangement is successful in many churches.

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The partnering church should plan with the newcongregation for its organization into a church. Thenew congregation should plan to be a self-supportingchurch. Second-generation, English-speaking Fil-ipinos need to have their own classes or fellowshipgroups. Their leader must be one of them.

T R A N S P O R T A T I O N

Forming car pools is helpful to Filipino refugees. If achurch bus or van is not available, the pastor/leaderof a work may find it necessary to use his own car aspart of a car pool. If the partner church has a van orminibus, arrange for its use with the Filipino congre-gation. Today many Filipino families have cars.Members of the Filipino congregation who have carsmay offer to transport the others, especially newcom-ers, to and from the church.

E S T A B L I S H P R I O R I T I E S

Knowing the people, their status, primary culturaltraits, and their needs helps the church planter todetermine the types of leaders, ministries, materials,place of meetings and promotion needed to reachand minister to Filipinos.

S E C U R E A P A R T N E R

Partnership is somewhat similar to adoption. It is asacred trust accepted by those committed to exerciseresponsible guidance to the new group of NewTestament believers. The partnering church providesnourishment, leads, but is not dictatorial, and guideswithout smothering the new Filipino congregationentrusted to it by God.

The partner church should have a committeecomposed of people from both congregations. Thefinancial investment of the partnering church, part-nering Baptist association, and state conventionshould be known to the new mission congregation.The new congregation should be led to assume finan-cial responsibility through the handling of its finan-cial operation and gifts to local and world missionsthrough the Cooperative Program. A budget withinthe economic context of the people should be devel-

oped, thus helping the Filipino congregation achieveself-support. Such plans should include helping thenew congregation acquire its own facilities.

The partnering church and other partners shouldlead the new congregation to develop programs ofSunday School, stewardship, and methods of equip-ping believers to become effective supportive andmission-minded leaders.

F I L I P I N O C H U R C H P L A N T I N G

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PLANTING A NEW WORK

PHASETWO

G A T H E R T H E P E O P L E

Having carefully chosen the place and leader—layperson or pastor—forthe new work, plans need to be developed to gather the people. This maybe done through visitation, phone calls, mail, or mass media. The Filipinocore group and an outreach/visitation team from the partnering churchcan plan to have a house to house contact for the Filipino families in thetheir community.

D E V E L O P T H E C O N G R E G A T I O N

The church planter should observe leadership traits and abilities of mem-bers of the newly gathered congregation, especially those from evangelicalbackgrounds. Physical arrangements of the meeting place—leading themusic, prayer, and Scripture reading—taking the offering and invitingpeople to the meetings should be delegated to selected qualified or trainedpeople.

Committees for Sunday School, leadership training, stewardship, mis-sion education, and music should be organized.

Chairpersons of these committees, as well as the church clerk, treas-urer, and pastor, will serve on a church council. This council assists thepastor in planning church programs, short- and long-term planning ofchurch ministries. The partnering church should plan with the Filipinomission congregation for its organization as a duly constituted localBaptist church.

F I L I P I N O C H U R C H P L A N T I N G

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DEVELOPMENT OF A CHURCH

PHASETHREE

O R G A N I Z E T H E C H U R C H

When the Filipino mission congregation has matured as an indigenousbody of believers, it should plan to constitute into a local church. The newchurch should follow the laws of the area where the church is located. Itshould draw up its own constitution and bylaws, which describes its vari-ous operational aspects. At this stage, the partnering church and theFilipino congregation should rewrite their agreement regarding mutualuse of facilities, phasing out of financial support, fellowship, and partner-ship.

C A L L A P A S T O R

The newly constituted Filipino church should call its own compatible pas-tor. Basic qualifications of the pastor is in 1 Timothy 3:1-7. These qualifi-cations should be included in the constitution and bylaws of the church.It is best to call a pastor from the ethnic group he will lead and one whospeaks the same language. The pastor is a Christian example, a motivatorresponsible to the people for the progress and growth of the church intoa healthy and reproducing mission-minded church.

D E V E L O P T H E C H U R C H

The Filipino church should develop its own plans for healthy growth. Abudget within the economic ability of the church should be planned andapproved by vote of its members. The new congregation should develop abuilding plan, including raising funds for purchasing its own building.The partnering church may: (1) provide a grant for the property, or (2)deed the property being used to the Filipino congregation. (3) Encouragethe Baptist association and state convention to provide a grant and lowinterest loan to the Filipino congregation. The church may need to securea loan from another business source, such as a bank, to purchase its need-ed property. The ownership should meet the guidelines of the local gov-ernment and community.

F I L I P I N O C H U R C H P L A N T I N G

Partnership comes with the new relationship between the partner-ing church, partnering Baptist organizations, and the Filipino

church. The constituted Filipino local congregation needs to be a part ofthe Baptist association and state convention. Each exists to meet specificand organizational unique needs. Both should pray for and continue tohave inter-fellowship with one another. This includes helping one anoth-er, even financially, to start and develop more new Filipino and other newworks among other people groups in the area covered by the local associ-ation and state conventions.

A culturally grateful people, guided to maturity by a partneringchurch and partnering Baptist organizations will sincerely reciprocate thelove and blessings of their benefactors in doing God’s work. To encouragegrowth within and without its building, the Filipino church should con-centrate on the following areas.

Relationship with Jesus Christ as Savior and Lord is primary, butmembers should also endeavor to have healthy Christian relationshipswith one another. The church should relate to its community as salt andlight for Christ and His kingdom.

Fellowship within the church should continually be cultivated.Healthy fellowship programs foster and facilitate church growth.

Partnership among its members, with its Baptist association, and withother ethnic congregations should be fostered for mutual involvement infulfilling the Great Commission. The Filipino church should financiallysupport evangelistic and missionary works of its partners. When theFilipino church plans to start or partner mission congregations, its part-ners will be available to share in the needs and programs of the new work.

PHASEFOUR

PARTNERSHIP WITH THE

FORMER PARTNER CHURCH

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Stewardship should be emphasized in the life ofevery congregation. This involves training for themost effective use of time, talents, and money ofevery church member. Likewise, the church should beseen as a contributing member to its Baptist associa-tion, ethnic fellowship, and other denominationalagencies.

Leadership should be encouraged through train-ing of its members. Church leaders should be encour-aged to participate in the Baptist association, stateconvention, and other areas of denominational life.

Churchmanship should be emphasized to theFilipino congregation. Every member should beencouraged to discover and use his or her God-giventalents and skills.

Strategies for quality and quantity growth thatresult in the reproduction process both for the lead-ers and the church itself should be implemented.

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F I L I P I N O C H U R C H P L A N T I N G

CLUSION

God has brought the Filipino people to North America. Their pop-ulation keeps growing. Evangelistic and church planting strategies

must be intentionally planned for both first generation—monoculturaland monolingual Filipinos, as well as contextualized strategies for the sec-ond and subsequent generations, that are assimilated into the Westernculture. Common sense will tell the church planters and their partnersthat “Birds of the same feathers flock together” and “Water seeks its ownlevel.” Imbedded in these truths are the needs to indigenize evangelismand church planting strategies to reach Filipinos with the gospel. This willencourage church plants so that they can have ownership to bring theirown people where they can experience a sense of identity and belonging.The growing populations of various ethnic groups in our communitieschallenges Southern Baptists to faithfully implement the Great Commis-sion of Jesus Christ to effectively minister and witness among them.Planting healthy reproducing Filipino churches in North America is themost effective way of reaching this people group for Jesus Christ.

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CON

Andres, Thomas, and Ilada-Adres, Pilar. Understanding the Filipino(Quezon City, Philppines: New Day Pub., 1987).

Bresnan, John, ed. Crisis in the Philippines: The Marcos Era and Beyond(Princeton, N.J.: Princeton University Press, 1986).

Brock, Charles. The Principles and Practices of Indigenous Church Planting(Nashville, Tenn.: Broadman Press, 1981).

Chaney, Charles L. Church Planting at the End of the The Twentieth Century(Wheaton, N.J.: Tyndale House Pub., 1991).

Constantino, Renato. The Making of a Filipino: A Story of Philippine ColonialPolitics. (Quezon City, Philippines: Malaya Books, 1969).

“Guide for Establishing Ethnic Ministries and Congregations” (Atlanta,Ga.: Home Mission Board, 1992).

Hill, Monica. How to Plant Churches (London, England: MARC Europe,1984).

Hoefer, Hans J., ed. Insight Guides Philippines (Singapore: APA Press, 1989).

McGavran, D.A. Church Growth and Christian Mission (New York: Harperand Row, 1965).

Pentecost, E.C. Issues in Missiology: An Introduction (Grand Rapids, Mich.:Baker Book House, 1982).

Prieto, Jaime G. “The Development of a Filipino Ministry in Honoluluwith the Hawaii Baptist Convention” (Doctor of Ministry thesis, EasternBaptist Theological Seminary, 1986).

Redford, F.J. Planting New Churches (Nashville, Tenn.: Broadman Press,1978).

Romo, Oscar I. American Ethnicity Update (Atlanta, Ga.: Home MissionBoard, 1984).

Romo, Oscar I. Gospel in a Pluralistic Context (Atlanta, Ga.: Home MissionBoard, 1987).

Starr, Timothy. Church Planting Always in Season. (Willowdale, Ontario,Canada: Fellowship of Evangelical Baptist Churches in Canada, 1978).

Wagner, C.P. Our Kind of People (Atlanta, Ga.: John Knox Press, 1979).

BIBLIOGRAPHY

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FILIPINOCHURCH

PLANTINGGUIDE

A Southern Baptist Convention agency supported by the Cooperative Program and the Annie Armstrong Easter Offering®

For general information, call (770) 410-6000, or visit www.namb.net

010808/12-01

4200 North Point Pkwy.Alpharetta, GA 30022-4176

BY

JAIME G. PRIETO

MANAGER, ASIAN MINISTRIES

ASIAN CHURCH PLANTING

NORTH AMERICAN MISSION BOARD