We first heard the term “Gospel Ecosystem” from author and Pastor Tim Keller (Redeemer, NYC). He wrote (http://www.thegospelcoalition.org/article/changing-the-city-with-the-gospel-takes-a-movement):
When a church or a church network begins to grow rapidly in a city, it is only natural for the people within the ministry to feel that God is making a difference in that place. Often, however, what is really going on is “Christian reconfiguration.” When churches grow, they typically do so by drawing believers out of less vital churches. This can be a good thing if the Christians in these growing churches are being better discipled and if their gifts are being effectively deployed. Nevertheless, if this is the key dynamic, then the overall body of Christ in the city is not growing; it is simply reconfiguring. Reaching an entire city, then, takes more than having some effective churches in it, or even having a burst of revival energy and new converts. Changing the city with the gospel takes a movement.
When a gospel city movement occurs, the whole body of Christ grows faster than the population so that the percentage of Christians in the city rises. We call this a movement because it consists of an energy that extends across multiple denominations and networks. It does not reside in a single church or set of leaders or in any particular command center, and its forward motion does not depend on any one organization. It is organic and self-propagating, the result of a set of forces that interact, support, sustain, and stimulate one another. We can also call it a gospel ecosystem. Just as a biological ecosystem is made of interdependent organisms, systems, and natural forces, a gospel ecosystem is made of interdependent organizations, individuals, ideas, and spiritual and human forces. When all the elements of an ecosystem are in place and in balance, the entire system produces health and growth as a whole for the elements themselves.
Can we produce a gospel city movement? No. A movement is the result of two sets of factors. Take for example, a garden. A garden flourishes because of the skill and diligence of the gardener and the condition of the soil and the weather. The first set of factors—-gardening—-is the way we humanly contribute to the movement. This encompasses a self-sustaining, naturally growing set of ministries and networks, which we will look at in more detail below.
But the second set of factors in a movement—-the conditions—-belong completely to God. He can open individual hearts (“soil”) to the Word (“seed”) in any numbers he sovereignly chooses. And he can also open a culture to the gospel as a whole (“weather”). How does God do this? Sometimes he brings about a crisis of belief within the dominant culture. Two of the great Christian movements—-the early church of the second and third centuries and the church in China in the twentieth and twentieth first centuries—-were stimulated by crisis of confidence within their societies. The belief in the gods of Rome—-and belief in orthodox Marxism in China—-began falling apart as plausible worldviews. There was broad disaffection toward the older “faiths” among the population at large. This combination of cultural crisis and popular disillusionment with old ways of belief can supercharge a Christian movement and lift it to greater heights than it can reach in a culture that is indifferent (rather than hostile) to Christians. There can also be catastrophes that lead people of a culture to look to spiritual resources, as when the Japanese domination of Korea after 1905 became a context for the large number of conversions to Christianity that began around that time.
In short, we cannot produce a gospel movement without the providential work of the Holy Spirit. A movement is an ecosystem that is empowered and blessed by God’s Spirit.
What is the ecosystem that the Holy Spirit uses to produce a gospel city movement? I picture it as three concentric circles:
First Ring— Contextual Theological Vision
At the very core of the ecosystem is a way of communicating and embodying the gospel that is contextualized to the city’s culture and is fruitful in converting and discipling its people, a shared commitment to communicating the gospel to a particular place in a particular time. Churches that catalyze gospel movements in cities do not all share the same worship style, come from the same denomination, or reach the same demographic. They do, however, generally share much of the same basic “DNA”: they are gospel centered, attentive to their culture, balanced, missional/evangelistic, growing, and self-replicating. In short, they have a relative consensus on the Center Church theological vision—-a set of biblically grounded, contextual strategic stances and emphases that help bring sound doctrine to bear on the people who live in this particular moment.
Second Ring—- Church Planting and Church Renewal Movements
The second layer is a number of church multiplication movements producing a set of new and growing churches, each using the effective means of ministry within their different denominations and traditions.
Many look at cities and see a number of existing churches, often occupying building that are nearly empty. It is natural to think, “The first thing we need to is to renew the existing churches with the gospel.” Indeed, but the establishment of new churches in a city is a key to renewing the older churches. New churches introduce new ideas and win the unchurched and non-Christians to Christ at a generally higher rate than older churches. They provide spiritual oxygen to the communities and networks of Christians who do the heavy lifting over decades of time to reach and renew cities. They provide the primary venue for discipleship and the multiplication of believers, as well as serve as the indigenous financial engine for the ministry initiatives.
Third Ring—- Specialized Ministries
Based in the churches, yet also stimulating and sustaining the churches, this third ring consists of a complex of specialty ministries, institutions, networks, and relationships. There are at least seven types of elements in this third ring.
1. A prayer movement uniting churches across traditions in visionary intercession for the city.
The history of revivals shows the vital importance of corporate, prevailing, visionary intercessory prayer for the city and the body of Christ. Praying for your city is a biblical directive (Jer 29:4-7). Coming together in prayer is something a wide variety of believers can do. It doesn’t require a lot of negotiation and theological parsing to pray. Prayer brings people together. And this very activity is catalytic for creating friendships and relationships across denominational and organizational boundaries. Partnerships with Christians who are similar to and yet different from you stimulates growth and innovation.
2. A number of specialized evangelistic ministries, reaching particular groups (business people, mothers, ethnicities, and the like).
Of particular importance are effective campus and youth ministries. Many of the city church’s future members and leaders are best found in the city’s colleges and schools. While students who graduate from colleges in university towns must leave the area to get jobs, graduates form urban universities do not. Students won to Christ and given a vision for living in the city can remain in the churches they joined during their school years and become emerging leaders in the urban body of Christ. Winning the youth of a city wins city natives who understand the culture well.
3. An array of justice and mercy ministries, addressing every possible social problem and neighborhood. As the evangelicals provided leadership in the 1830s, we need today an urban “benevolent empire” of Christians banding together in various nonprofits and other voluntary organizations to address the needs of the city. Christians of the city must become renowned for their care for their neighbors, for this is one of the key ways that Jesus will become renowned.
4. Faith and work initiatives and fellowships in which Christians from across the city gather with others in the same profession.
Networks of Christians in business, the media, the arts, government, and the academy should come together to help each other work with accountability, excellence, and Christian distinctiveness.
6. Systems for attracting, developing, and training urban church and ministry leaders.
The act of training usually entails good theological education, but a dynamic city leadership system will include additional components such as well-developed internship programs and connections to campus ministries.
7. An unusual unity of Christian city leaders.
Church and movements leaders, heads of institutions, business leaders, academics, and others must know one another and provide vision and direction for the whole city. They must be more concerned about reaching the whole city and growing the whole body of Christ than about increasing their own tribe and kingdom.
When all of these ecosystems elements are strong and in place, they stimulate and increase one another and the movement becomes self-sustaining.