Evangelism within the Local and Global Realms

Strategic Evangelism: A Plan

The Biblical and Historical Foundation for Local Church Evangelism

The biblical and historical foundation for local church evangelism can be found in Scripture as well as the history of Christianity from the time of the Apostles to now. In Scripture, for example, we find the various letters written to different churches throughout the realm, where the world’s first Christian missionaries had embarked and established local churches. In Acts of the Apostles is described the efforts of these missionaries as they went to spread the Word of God, converting new peoples and dealing with new cultures where outlooks were not always the same as they were in the previous place. Thus, one finds in the Epistles of St. Paul, for instance, various methods of persuasion and advice which are pertinent to those people in that particular place — and yet which hold a universal significance as well, because deep down human nature is essentially the same regardless of locale.

The special qualities of the Apostles also played a part in how these first missionaries went out to evangelize. As Eusebius notes, St. Luke likely hailed from Syria and, as St. Paul notes, he was outside the circle of the circumcised (meaning he was not a Jew). And yet Luke took upon himself the task of learning the history and culture of the Jews because he knew 1) that Christianity was the fulfillment of the Hebrew Old Testament (so there was a logical reason to learn about the Jews — for the sake of theological continuity), and 2) that he would be preaching to these people. Thus, the historical foundation for local church evangelism is rooted in catering to the needs of those being evangelized.[footnoteRef:1] The same system applied to the Evangelists whenever they encountered new peoples, whether Greek, Persian, Indian, or Asian. Indeed, Jackson Wu notes that Acts describes “great numbers of converts, as in Antioch (11:21), Iconium (14:1), Derbe (14:21), Thessalonica (17:4), Berea (17:12) and Corinth (18:10).”[footnoteRef:2] While these converts were no doubt due to a tremendous infusion of grace at the outset of the early Church, there was surely some special identification made between the missionaries and the locals — as for example in Acts 2:6 when the “Galileans” are heard preaching to each in his own tongue. [1: C. Lindberg, A Brief History of Christianity (UK: Blackwell, 2006), 18-20.] [2: Jackson Wu, “There are No Church Planting Movements in the Bible: Why Biblical Exegesis and Missiological Methods Cannot be Separated,” Global Missiology English, vol. 1, no. 12 (2014), 1.]

From the historical point-of-view, one finds the spread of Christianity and the establishment of local churches as part of the process of evangelism. For instance, when the New World was discovered, missionaries came from Europe to convert the Native Americans. They did this by establishing local churches and evangelizing each group as they encountered them. Likewise, each group had its own peculiarities which needed to be understood in order for the missionaries to “plant the seeds of faith” so to speak. [footnoteRef:3] Just as the soil must be tilled, so too have evangelists around the world needed to work with the soil of the soul wherever they have gone. Thus, one finds St. Thomas in India, Francis Xavier in Asia, John Winthrop in New England — each establishing the local church as part of their evangelical directive. [3: Thomas Woods, How the Catholic Church Built Western Civilization (DC: Regnery Publishing, 2005), 2.]

Developing a Strategic Plan


Even though every locale is unique with its own set of people, there should be unity in so far as the teaching of Jesus Christ is found from one place to the next.[footnoteRef:4] This means that what Christ teaches us is the same no matter where one is and applies to all. How that message is communicated is what is different and depends upon the situation that the evangelist finds before him. The evangelist is given a pile of cards and must play his hand accordingly. This is an important point to remember in developing a strategic plan for mobilizing a local church in evangelism locally. [4: James Scherer, New Directions in Mission and Evangelization 2: Theological Foundation (NY: Orbis Books, 2008), 14.]

As Kirsteen Kim notes, “the term ‘mission’ derives from the Latin ‘I send’,” which implies that the evangelist is being sent by someone else, that he is not simply acting on his own.[footnoteRef:5] The Sender of course is God Himself, who calls each missionary to spread his evangel. [5: Kirsteen Kim, Joining in with the Spirit: Connecting World Church and Local Mission (UK: SCM Press, 2010), 9.]

So what is the pastor’s role in evangelism? It is his role to deliver Jesus Christ to the people. How does he do this? When dealing on a local level, the best way is by adopting a strategy that conforms to the needs of the local community. This strategy, while considering the needs of the locals, should also adhere to the overall universal vision of the doctrine of Christ. For this reason, we find in Proverbs 29:18: “Where there is no vision, the people perish.” It is the people, ultimately, who must conform to Christ, even as the local mission adapts to meet the immediate needs of the people.

Therefore, the goal of the local church of the local evangelist should be to achieve the goal of Christ. It should be to open the eyes of the locals, who may be blinded by a category mistake when it comes to knowing Who Christ is.[footnoteRef:6] What is the goal of Christ for these unique people? Ultimately, it is to bring them to union with God in Heaven. But how is that to be accomplished? What impediments exist to keep the people of the community from coming in? These impediments are likely to be unique in every situation, but by remembering that human nature is the same no matter where one is, we can safely devise a strategy for any situation.[footnoteRef:7] [6: Brendan Hyde, “A Category Mistake: Why Contemporary Australian Religious Education in Catholic Schools May be Doomed to Failure,” Journal of Beliefs and Values: Studies in Religion and Education, vol. 34, no. 1 (2013): 36-45.] [7: DH Pink, Drive: the surprising truth about what motivates us (NY: Riverhead Books, 2011), 3.]

Step One: Do not ask how your church can make a difference in the community. Instead, go to the community and see for yourself. Go to different places, different sources. Be everywhere: show yourself. You are there for the people, not the people for you (so that you might grow a church). It is true that growth is good, but that must happen organically: it is not, in other words, the main goal. The main goal is to connect with the people and ultimately to provide them with tools to fulfill their spiritual needs. The best way to connect is to identify and show that you can build a friendship with them in Christ. There is no need to believe that all that matters is social welfare,[footnoteRef:8] although that may be important on one level; but what matters most is spiritual welfare: economies come and go, but the soul and the spirit are eternal. Go to the hospitals, to the homeless, to the community leaders, to the business leaders, to the schools, to the churches. This will take time, so remember that Rome was not built in a day and do not be in a rush.[footnoteRef:9] Take time to meet everyone. Truly immerse yourself in the world of the community so that you know its needs, its struggles, its good points and its bad. [8: L. Tay, E. Diener, “Needs and subjective well-being around the world,” Journal of Personality and Social Psychology, vol. 101, no. 2 (2011), 354-65.] [9: M. Simon, Dissertation and Scholarly Research: Recipes for Success (WA: Dissertation and Success, 2011), 4.]

Step Two: Prayer. People need to pray and Jesus Christ Himself gave us this example (Luke 5:16). But just as Jesus gave us His example of departing into the wilderness to pray, so too must the evangelist show the community the importance and power of prayer by praying for his community and encouraging them to pray as well. “Pray always” (1 Thes 5:17) says Scripture — and this can be accomplished by always being in the spirit of grace with God. Through prayer all good things will come. Help will arrive. Schedule regularly planned prayer times in your church so that the community can come together to pray. Make these prayer times frequent throughout the week and keep the church doors open.

Step Three: Train others to help you. The local church needs support from within the community: the evangelist is there to spread the Word of God and bring Christ to people, but the people themselves must also respond and be ready to serve as pillars of the local church. This should be a humbling and beautifying exercise, not a way of pride of status or elevation. Therefore, members will need to be trained so that the church can become strong, so that the Word of God can be taken to many places within the community at once. The basis of training is catechism: education.[footnoteRef:10] Educative classes should be given regularly at the local church. They do not have to accompany scheduled prayer times, and can have separate hours, but they should be scheduled and held even if no one comes. The evangelist should preach/teach to the birds and fishes in the way that St. Francis did when there was no one around to hear the Word of God. That is the attitude the local evangelist should adopt. Remember: he is there for the people, not the people for him. The posture he should dwell upon daily is the posture of Our Lord on the cross: his mission is the way of the cross — and in that way he should rejoice because it is his calling, his vocation, and through it he will be united to God. [10: John MacArthur, How to Study the Bible (Chicago, IL: Moody, 2009), 13-17.]

Step Four: Follow-up. If persons you have met in the hospitals or on the streets have moved on, found homes, or left their hospital beds, go and find them. See how they are doing. Consider them your friends. It is normal for an individual to want to continually check up on one’s friends: this is the same for the evangelist in the community. Seek them out, be their friend. Give each day to a certain number of them and keep them on a rotation. This is how the Word of God is manifested in the hearts of men, through exposure to charity (friendship), prayer, and mercy. It can even be done by reaching out using social media and establishing an online presence. In the digital age, an online presence can go far in drawing attention to one’s mission.[footnoteRef:11] [11: G. Young, “Reading and Praying Online,” Religion Online: Finding Faith on the Internet (NY: Routledge, 2013), 117.]

Step Five: Keep the main focus of evangelism at the fore. That means: maintain the prayer life; maintain the spreading of the Word of God; maintain a graceful relationship with God at all times; remind yourself why your church exists in the community. There are many churches in the world: so ask yourself, how does Christ shine through your church?

Regionally and Globally

The evangelist is not alone: there are others like him. The first evangelists were likewise not alone. They traveled often together, sometimes singly — but in spirit and in truth they were united. Their letters survive and tell us of their trials, but they also give us insight into what they faced in their apostolates. They faced people of all different walks of life, some with marital problems, others with issues of ownership. In each case, the evangelists sought to point out the way that Christ wanted them to walk so as to make the world truly more Christian. This can be done regionally and indeed globally, because as we have noted, human nature is the same everywhere. It only has levels of saintliness or depravity that need to be addressed.

So what can one do to mobilize the local church in evangelism regionally and globally? The goal in this case is to be united in Christ, so that all are on the same page in terms of faith, belief and action. Granted, the actions may differ superficially from region to region depending on the unique needs of the communities there, but ultimately the actions have the same goal: to produce holiness in the lives of the peoples of these regions and to spread the love of Christ across the globe — even if this means making the ultimate sacrifice with one’s life. That is what Christ calls the evangelist to do in some cases, as a means of testifying. So the first thing to remember is that Christ has conquered the world and that through Him we need not have any fear.

Step One: Local churches should communicate with one another across regions, and regions should communicate with one another across the globe. This level of communication implies a clear hierarchy of communicators. That is, local evangelists can communicate with one another and to an overseer, who oversees regional operations, looking out for the missionaries, just as the missionaries look out for the people of the communities. This overseer could then communicate with other overseers of other regions so that everyone is on the same page across the continent. Each continent could also have a superior who keeps in contact with the superiors of other continents and so there is universal contact and organization with a top-down structure that facilitates learning, fosters universal care, and maintains structure. Knowing that you are part of a larger group can foster a real sense of confidence, care and faith.[footnoteRef:12] [12: Dave Earley, Evangelism Is: How to Share Jesus with Passion and Confidence (Nashville: B & H. Academic Publishing Group, 2010), 307.]

Step Two: Providing regional and global support. This support can take a number of ways. Primarily, the most important support is spiritual and that means prayer. The overseer of each region, district, etc. should offer routine prayers for the missionaries under his care. This will serve as a kind of spiritual umbrella for the working evangelists in each region.

Support can also come in terms of providing direction for goal-oriented strategies. For example, sometimes evangelists in a local community or within a certain region may become overwhelmed or unsure of how to proceed when faced with a problem that is unique to that region. The overseer can help or so can other missionaries in other regions with whom the evangelist is in contact. This web or hierarchy of communication can allow the overall mission to proceed fluidly, for example, when one evangelist needs a break or a vacation, another can fill in for a time if there are any who are available to meet that need.

A third way that support can be provided is through monetary means. Financial support is an important factor in the life of any mission that seeks to establish roots within a community or region. Often in a new region, that support may have to initially come from another region while the evangelist seeks to befriend the community and establish a church there which can then be supported by members of the community. Before that can happen, however, there will likely need to be a stream of resources that is at the evangelist’s disposal so that he can go about his task of evangelism.

Step Three: Discipline. With a regional and global support system on hand, a place of learning and training can be established to which persons from various communities can go in order to learn the discipline they would like to have in order to support the local churches or to become evangelists themselves. It often happens that such persons are found within communities but there are insufficient leaders there who can assist in the level of training they require to develop in their vocation. For this reason, regional schools can be established. These can serve the overall global structure of the mission and link individual local churches together in a spirit of God that is united and independent at the same time.

Defining the Ministry


The mission of the ministry both locally and globally is the same: to lead persons to union with God by bringing Jesus Christ to them. This means that the evangelist must meet and interact with members of the local community so that they know he is there. It also means that such interaction has to be coupled with introduction to the Word of God through Biblical study. The evangelist therefore should be prepared to study Scripture and to teach it to the community through various forms of lessons.

These lessons can be taught in various ways. They do not have to always take place in a classroom setting. For example, if the community is rural, they can take place in the fields. If the community is urban, they can take place in the squares or in the parks or in the community centers. The main point is that they take place. The lessons should take a formulaic approach in that they cover the various topics of the Gospels. As Livingston remarks, “a true biblical foundation for mission must be grounded in the reconciling event of God in Christ.”[footnoteRef:13] This means that the focus of all the lessons is Christ — not the evangelist giving the lesson or the people hearing it — but rather God in the Person of Jesus Christ, Whose sacrifice and death on the cross was done so that sinners could be forgiven. [13: J. Kevin Livingston, A Missiology of the Road: Early Perspectives in David Bosch’s Theology of Mission and Evangelism (OR: Pickwisk Papers, 2013), 158.]

The mission is to convert sinners to putting on the “new man” who is Christ. This comes by example (the example of the evangelist operating in charity), it comes by preaching (the evangelist has to know the Word of God before he can spread it), it comes by interaction with the community (the evangelist must locate members of the community at all levels and never tire of finding them and meeting them, whether at home or in the hospital, on a lunch break or at one’s work, whether in prison or in the park — the evangelist looks for all). Thus, the mission is simple when thought of in these terms, put forward by Christ Himself: “And thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment. And the second is like to it: Thou shalt love thy neighbour as thyself. There is no other commandment greater than these” (Mark 12:30-31). This is God’s commandment and it should serve as the overall mission of the evangelist to uphold it, follow it, and spread it so that others may come to God through adherence to it.


The overall vision of the local mission is found in Christ: Christ is the goal, the objective, the ideal, the inspiration, the formation, the practicum, the teacher, the priest, the father, the brother, the friend. The vision of the evangelist should be infused with Christ so that he sees Christ in all, to his left, to his right, before him, behind him, above him, below him. His mission is to see Christ in others and to serve Him that way, so that all might then see Christ in one another. This is the most important vision — more important than any community service or any rally or block party or “fellowship.” Fellowship without Christ is hollow. Thus, the evangelist must cultivate a “spirit of mission” within the community — a spirit that is rooted in Christ, in Christian charity, and this will help to drive the community towards the supreme spiritual goal: Heaven.

Organizational discipline and “spirit of mission” are intimately linked in an organization’s successful operation.[footnoteRef:14] The spirit of mission is collective in the sense that it is the motivating factor, the common interest, among individuals within an organization, driving them to achieve a specific aim or common good. Each individual adds to or takes away from the total spirit of mission. An apt metaphor may be found in the idea that each individual is a cylinder in an engine. If all cylinders are firing, working together and according to the precepts to which they are bound, the spirit of mission can be said to be operating optimally. The metaphor may be expanded in the sense that other factors contribute to the successful operation of an engine. [14: J. Samaan, L. Veneuil, “Civil-Military Relations in Hurricane Katrina: A Case Study on Crisis Management in Natural Disaster Response,” Berlin: Global Public Policy Institute (2009), 117.]

The idea of spirit of mission is thousands of years old. Sun Tzu states that “he will win whose army is animated with the same spirit throughout all its rank.”[footnoteRef:15] This idea is still commonly held today although generically and generally used in simplistic expressions, as in: team spirit, esprit de corps, community of interests, group spirit, etc. Regardless of the exact term, the idea is consistent in the sense of an entity (organization) rooted in achieving the common good. Spirit of mission also can face an opposite ‘anti-spirit’, most typically expressed in counter terms. Antiquity speaks of competing spirits, one that embraces the transcendental ideals — the good, the true and the beautiful; another that embraces a self-serving, anti-social, anti-communal lifestyle. One of Lincoln’s most memorable speeches concerns a “house divided” among competing “spirits.” The evangelist of the local community should be able to discern competing spirits and use the spirit of Christ as the one truly unifying spirit. [15: Sun Tzu, The Art of War (NY: Create Space, 2010), 37.]


The values of the mission can be found in the beatitudes of God. Indeed, the Christian life is spelled out clearly by these eight beatitudes preached by Jesus and related in Scripture. The first beatitude preached by Jesus is: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3). “Poor in spirit” refers not only to a spirit of detachment and simplicity but also to a spirit of giving, of charity, and of penance. Luke writes, “Woe to you who are rich, for you have already received your comfort” (Luke 6:24), and Matthew tells how Christ told one young man who desired to know what he had to do to be perfect: “If thou wilt be perfect, go, sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me” (Matt. 19:21). It is difficult for those who have many possessions and many attachments in this world to foster the kind of relationship with God that God wants us to have. He wants all of our hearts, not just a portion of them. He wants us to depend on Him for all things and to realize that all things come from Him, right down to our very lives themselves. This value is one the evangelist should keep in his heart and spread to others.

The second beatitude is “Blessed are those who mourn, for they will be comforted” (Matt. 5:4). Here, Christ urges His followers to have sorrow for sin and to long for the peace that is to come in the next life in union with God. If Christians do not pray and make sacrifices and do penance for the sins of mankind, if they do not mourn as Christ instructs them to do, they risk losing their happiness in the next life and spending eternity in suffering and grief: “Woe to you who laugh now, for you will mourn and weep” (Luke 6:25). The evangelist should also teach people in the community of this value.

The third beatitude, “Blessed are the meek, for they will inherit the earth,” (Matt. 5:5) refers to those who suffer all things with patience and humility. These followers of Christ will be rewarded with a heavenly inheritance. The fourth beatitude, “Blessed are those who hunger and thirst for righteousness, for they will be filled,” (Matt. 5:6) refers to those who crave the things of God, the true, the good and the beautiful; virtue, holiness and justice. The fifth beatitude, “Blessed are the merciful, for they will be shown mercy,” (Matt. 5:7) directs individuals to model themselves on Christ Who is always merciful to us. We shall reap what we sow, says Scripture; therefore, if we would like mercy from God, it is only just that we show mercy to our fellow men. There are both corporal and spiritual works of mercy that a Christian can practice. One can feed the hungry as well as pray for souls and make sacrifices for them. The merciful will be judged favorably on the last day, says Christ, for in every poor, in every sinner, the merciful Christians sees His God, sees Christ in his neighbor. Therefore, Our Lord promises to say on the day of judgment: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you too Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me” (Matt. 25:34-36).

The sixth beatitude, “Blessed are the pure in heart, for they will see God,” (Matt. 5:8) refers to those who possess the habit of virtue rather than the habit of vice and teaches Christians to cultivate a purity of heart in their thoughts, words and actions. The seventh beatitude, “Blessed are the peacemakers, for they will be called children of God” (Matt. 5:9) teaches men to love one another. The eighth beatitude, “Blessed are those who are persecuted because of righteousness, for theirs in the kingdom of heaven,” (Matt. 5:10) refers to the Christian martyrs, those who suffer for the faith, for Christ, for their religion, for their virtue, or for anything that binds them to their God. Here, Christ teaches His followers to not expect a comfortable life as a Christian but to embrace all the obstacles that come one’s way. This should also be the evangelist’s message.


The strategy of the evangelist in both the local and global mission is to make himself visible to the members of the community that he wishes to be part of. This strategy requires virtually endless giving of the Self. This is not to say that the evangelist should never take time for himself. After all, Christ gives the example of going into the wilderness to pray and fast for days on end. Therefore, it is imperative that the missionary also do this so as to replenish his spiritual strength. But as for being “in the field” the evangelist must visit the sick and imprisoned, make friends with community leaders, point the way towards Christ and insist on Christian virtue at all times, even in the face of contrasting spirits which might seek to eliminate Christian thought from the community.

Part of the strategy therefore is to gear oneself for spiritual battle, to gird the loins as Christ shows us to do. Prayer and fasting are the best ways to do this, and the evangelist must appreciate this strategy more than any other. Education is good and important but when it comes to battling Satan for the souls of members of the community, the missionary must be ready to confront temptation and he cannot do this if the flesh is weak.

The other part of the strategy is to develop relationships within the community. The evangelist must be a leader, but he must also know how to build friendships. This means he must not be judgmental even when tries to turn people towards God: God wants sinners to come to Him; He does not wish them to be turned away; so too must the evangelist behave.

Implementation and Funding

Implementation of this overall strategy depends upon the will of the evangelist as he follows the will of God. It does not require a ten-point plan or even a five-point plan (which is essentially provided here but only as an illustration). What it requires is adherence to a simple spirit of mission and the virtues that go along with that spirit. It requires tenacity and follow-through. Following the basic example of Christ in going forth and teaching and sacrificing for others, the evangelist has all the method he needs. He is the light for others through his example, and it is through his example that the local church can be implemented. When Christ is shown in action, then people of good will follow. That is really all it takes to implement the strategy of the evangelist in either the local or the global community.

Likewise, funding for this operation should not be a primary concern. For some a lack of funding will be a reason to stall or to not act. But if one considers the missionaries of the past or the brothers of poverty, they will be inspired to go forth with no concern for tomorrow but rather with trust in God. They may have to beg with the beggars. They may have to go hungry and without shelter. And for some such a life is not what they envision. Therefore, they should think about what sort of church they want to start. If their calling is not to poverty, then they will want funding beforehand.

Funding can come about through a number of ways. It can come about by way of a 501(c)3 if in the United States. Or it can come about through members of the community who trust the evangelist. It can also come about through the network of missionaries of a particular group, through regional channels which serve to support various local community churches. This depends on the method and environment of the evangelist. If working within a larger network of missionaries then funding should be available from both the network and the community, which should respond to the “brand” which the evangelist represents.

For my church, I will fund it by appealing to donors within the community as well as to those connected to the mission who may live in different regions. Donors who have the same “spirit of mission” as the one which I as an evangelist wish to cultivate can be some of the most supportive individuals to know. One way of attracting such donors is to share your vision with them. I plan to do this through various strategic campaigns using online services like Kickstarter and IndieGoGo. This typically requires more concrete examples of precise actions: such as developing a community center for children, or revitalizing a city block, or providing shelter for the homeless, or a food bank for the needy. Or it can simply address the basic needs of the church. The important thing is to identify donors who see eye-to-eye with your mission as an evangelist and are willing to help. That means showing how Christ will shine through me.


Earley, Dave. Evangelism Is: How to Share Jesus with Passion and Confidence.

Nashville: B & H. Academic Publishing Group, 2010.

Hyde, Brendan. “A Category Mistake: Why Contemporary Australian Religious

Education in Catholic Schools May be Doomed to Failure,” Journal of Beliefs and Values: Studies in Religion and Education, vol. 34, no. 1 (2013): 36-45.

Kim, Kirsteen. Joining in with the Spirit: Connecting World Church and Local Mission.

UK: SCM Press, 2010.

Lindberg, C. A Brief History of Christianity. UK: Blackwell Publishing, 2006.

Livingston, J. Kevin. A Missiology of the Road: Early Perspectives in David Bosch’s

Theology of Mission and Evangelism. OR: Pickwisk Papers, 2013.

MacArthur, John. How to Study the Bible. Chicago, IL: Moody, 2009.

Pink, D. Drive: the surprising truth about what motivates us. NY: Riverhead Books,


Samaan, J., Verneuil, L. “Civil-Military Relations in Hurricane Katrina: A

Case Study on Crisis Management in Natural Disaster Response.” Berlin: Global Public Policy Insitute, 2009.

Scherer, James. New Directions in Mission and Evangelization 2: Theological

Foundation. NY: Orbis Books, 2008.

Simon, M. Dissertation and Scholarly Research: Recipes for Success.

Seattle: Dissertation and Success LLC, 2011.

Sun Tzu. The Art of War. NY: Create Space, 2010.

Tay, L., Diener, E. “Needs and subjective well-being around the world.” Journal of Personality and Social Psychology, vol. 101, no. 2 (2011): 354-65.

Woods, Thomas. How the Catholic Church Built Western Civilization. Washington, DC:

Regnery Publishing, 2008. Print.

Wu, Jackson. “There are No Church Planting Movements in the Bible: Why Biblical

Exegesis and Missiological Methods Cannot be Separated,” Global Missiology English, vol. 1, no. 12 (2014): 1-14.

Young, G. “Reading and Praying Online,” Religion Online: Finding Faith on the Internet. NY: Routledge, 2013.

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Our essay writers are graduates with bachelor's, masters, Ph.D., and doctorate degrees in various subjects. The minimum requirement to be an essay writer with our essay writing service is to have a college degree. All our academic writers have a minimum of two years of academic writing. We have a stringent recruitment process to ensure that we get only the most competent essay writers in the industry. We also ensure that the writers are handsomely compensated for their value. The majority of our writers are native English speakers. As such, the fluency of language and grammar is impeccable.

What if I don’t like the paper?

There is a very low likelihood that you won’t like the paper.

Reasons being:

  • When assigning your order, we match the paper’s discipline with the writer’s field/specialization. Since all our writers are graduates, we match the paper’s subject with the field the writer studied. For instance, if it’s a nursing paper, only a nursing graduate and writer will handle it. Furthermore, all our writers have academic writing experience and top-notch research skills.
  • We have a quality assurance that reviews the paper before it gets to you. As such, we ensure that you get a paper that meets the required standard and will most definitely make the grade.

In the event that you don’t like your paper:

  • The writer will revise the paper up to your pleasing. You have unlimited revisions. You simply need to highlight what specifically you don’t like about the paper, and the writer will make the amendments. The paper will be revised until you are satisfied. Revisions are free of charge
  • We will have a different writer write the paper from scratch.
  • Last resort, if the above does not work, we will refund your money.

Will the professor find out I didn’t write the paper myself?

Not at all. All papers are written from scratch. There is no way your tutor or instructor will realize that you did not write the paper yourself. In fact, we recommend using our assignment help services for consistent results.

What if the paper is plagiarized?

We check all papers for plagiarism before we submit them. We use powerful plagiarism checking software such as SafeAssign, LopesWrite, and Turnitin. We also upload the plagiarism report so that you can review it. We understand that plagiarism is academic suicide. We would not take the risk of submitting plagiarized work and jeopardize your academic journey. Furthermore, we do not sell or use prewritten papers, and each paper is written from scratch.

When will I get my paper?

You determine when you get the paper by setting the deadline when placing the order. All papers are delivered within the deadline. We are well aware that we operate in a time-sensitive industry. As such, we have laid out strategies to ensure that the client receives the paper on time and they never miss the deadline. We understand that papers that are submitted late have some points deducted. We do not want you to miss any points due to late submission. We work on beating deadlines by huge margins in order to ensure that you have ample time to review the paper before you submit it.

Will anyone find out that I used your services?

We have a privacy and confidentiality policy that guides our work. We NEVER share any customer information with third parties. Noone will ever know that you used our assignment help services. It’s only between you and us. We are bound by our policies to protect the customer’s identity and information. All your information, such as your names, phone number, email, order information, and so on, are protected. We have robust security systems that ensure that your data is protected. Hacking our systems is close to impossible, and it has never happened.

How our Assignment  Help Service Works

1.      Place an order

You fill all the paper instructions in the order form. Make sure you include all the helpful materials so that our academic writers can deliver the perfect paper. It will also help to eliminate unnecessary revisions.

2.      Pay for the order

Proceed to pay for the paper so that it can be assigned to one of our expert academic writers. The paper subject is matched with the writer’s area of specialization.

3.      Track the progress

You communicate with the writer and know about the progress of the paper. The client can ask the writer for drafts of the paper. The client can upload extra material and include additional instructions from the lecturer. Receive a paper.

4.      Download the paper

The paper is sent to your email and uploaded to your personal account. You also get a plagiarism report attached to your paper.

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