How Do You Know If You Might Be Called to Plant a Church?
God uses surprising people
God can use anybody. Throughout the Bible God repeatedly calls people the world might overlook. Moses protests that he has never been eloquent (Exodus 4:10–13). Rahab is a Canaanite outsider (Joshua 2). Gideon insists his clan is the weakest in Manasseh and he is the least in his family (Judges 6:15). Deborah is raised up to lead Israel (Judges 4–5). Mary is an obscure young woman from Nazareth (Luke 1:26–38). Jesus chooses fishermen, sends a Samaritan woman to tell her town about him (John 4), and entrusts Mary Magdalene with announcing his resurrection (John 20) – "God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong" (1 Corinthians 1:27).
In a similar way, the history of church planting is full of people who would never have passed a modern assessment. Roland Allen, Anglican missionary to China, and author of Missionary Methods: St Paul's or Ours? (1912) spent a lifetime insisting that the church expands when ordinary believers are trusted with the gospel and the Spirit, not when a professional class controls it. His later book was titled, pointedly, The Spontaneous Expansion of the Church (1927). God calls surprising people and accomplishes extraordinary things through weakness.
But "God can use anyone" does not mean "anyone should plant a church".
The Bible takes character, gifting and calling seriously. Paul and Barnabas are set apart by the Holy Spirit and sent by the church at Antioch (Acts 13:1–3). Paul tells Timothy that an overseer must be "above reproach", "able to teach", and "not a recent convert" (1 Timothy 3:2–6). Calling is not simply something we declare about ourselves. It is something that should be discerned, tested and confirmed.
And the stakes are high. Ed Stetzer's research in North America found that roughly a third of new churches do not survive to their fourth year (Stetzer and Connor, Church Plant Survivability and Health Study, 2007). Behind every closed plant are families who moved suburbs, teams who gave their weekends, and often a planter whose confidence and faith have been badly shaken. Sometimes the plant simply fails. At other times, the planter falls in a heap and leaves behind hurt families, disillusioned teams and wounded churches.
The Reformed tradition has always held two things together here. John Calvin distinguished the "secret call", the inward conviction known only to the individual before God, from the public call of the church, which tests and confirms it (Institutes, IV.iii.11). English baptist preacher Charles Spurgeon, lecturing to his students, listed four signs of a genuine call to ministry: an intense desire for the work, some aptness to teach, evidence of fruit, and the recognition of the church (Lectures to My Students, Lecture II, "The Call to the Ministry"). Spurgeon's four signs map closely onto what follows.
One more thing before the questions. Ric Thorpe, who planted and coached church plants across the Diocese of London before becoming our Archbishop in Melbourne, opens his handbook How to Plant a Church (2024) not with strategy but with prayer. Prayer, for Thorpe, is the foundational posture of a plant, the way a planter and a team cultivate dependence on God rather than on their own competence. That ordering matters for discernment too. The five questions below are not a substitute for prayer. They are things to pray through.
So rather than asking only, "Do I feel called to plant?", it is better to ask five larger questions.
1. CHARACTER
Am I the kind of person who can carry this responsibility?
Character comes first for a reason. Church planting removes many of the structures that normally protect a leader. There is no established eldership, no long-standing congregation who knew you before you had a title, no institutional memory to absorb your mistakes. In an established church a leader's flaws are cushioned. In a plant they are amplified. Whatever is in you will end up in the church.
Richard Baxter's warning to pastors in 1656 applies with double force to planters: "Take heed to yourselves, lest you be void of that saving grace of God which you offer to others" (The Reformed Pastor). Paul says something similar to Timothy: "Watch your life and doctrine closely" (1 Timothy 4:16). Life comes before doctrine in that sentence.
Do I have a humble and teachable character?
This is a hard question to answer because it can easily be a blind spot. A planter needs enough confidence to lead and enough humility to listen, receive feedback, admit mistakes, repent, change and learn from others. These two things do not come naturally together. Tim Keller argues that only the gospel produces them together: because we are more sinful than we dared believe, we are humbled; because we are more loved than we dared hope, we are confident (Center Church, 2012). A planter who is confident without humility becomes a bully. A planter who is humble without confidence never starts.
Henri Nouwen names the three temptations of Christian leadership as the temptations to be relevant, to be spectacular and to be powerful (In the Name of Jesus, 1989). Church planting rewards all three. New churches are exciting; planters get invited to speak at conferences; growth numbers become a currency. Nouwen's prescription is that leaders be led back to prayer, confession and community, because "the great illusion of leadership is to think that man can be led out of the desert by someone who has never been there".
A gifted but unteachable leader is not ready to plant a church.
Am I honest with myself?
Thorpe devotes a whole chapter of How to Plant a Church to "leading yourself", and places it before the chapter on leading others. Drawing on the language of the true self and the false self, he asks planters to understand their own strengths and weaknesses honestly before they try to gather a team, because the false self, the performing, image-managing self, will otherwise end up leading the plant. Paul Tripp observes that no one talks to you more than you do, and so no one is more influential in your life than you are (Dangerous Calling, 2012). Planters spend a lot of time alone with their own narration of events. The habit of honest self-examination before God, and the habit of inviting others to tell you the truth, are both part of character. Pete Scazzero's work on emotionally healthy leadership rests on the conviction that who you are matters more than what you do, and that unexamined patterns of family, anxiety and shame will surface under the pressure of leading (The Emotionally Healthy Leader, 2015).
Do I know my limitations?
We are human beings with creaturely limits. Good planters know what they are good at and what they are not. They ask for help, delegate and recruit people whose gifts complement their own. Charles Ridley's landmark study of church planter characteristics (How to Select Church Planters, 1988) includes the ability to "utilise the giftedness of others" as one of the marks of an effective planter. The planters who burn out are frequently the ones who tried to be preacher, pastor, evangelist, administrator, worship leader and children's worker at once.
Self-awareness allows you to build a team around your weaknesses rather than pretending you don't have any.
Do I love the actual church, rather than my dream of one?
One of my favourite leadership insights comes from Dietrich Bonhoeffer, who wrote that "he who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter" (Life Together, 1939). Every planter begins with a dream. The test of character is what happens when real people, with their oddities and slowness and disappointing habits, turn up and refuse to match the dream. A planter must be able to love the church that actually forms, and to receive it as a gift rather than resent it as a failure. A very common pattern of church planting to be aware of is that the church that you dream of will be unlikely to be the church that actualises. In other words, you might have assumptions about your mission reach, but God quite often has another plan. So be ready for the unexpected and prepared to pivot.
2. CALLING
Is there something in me that keeps pulling me towards this work?
Spurgeon's first sign of a call was "an intense, all-absorbing desire for the work". Decades ago, a congregation member from Merri Creek who was discerning ordination was advised by Peter Adam from St Jude’s Carlton, “you should only go into full time ministry, if you can’t not do it” – so true! As Spurgeon said, if you can be content to be a newspaper editor, a grocer, a farmer or a king, then "let him go his way", because such a person had no business in the pulpit. This is strong language, but it captures something. Calling is usually experienced as a persistent, unshakeable pull. It is not a whim, a reaction to frustration with your current church, or a career move.
Do I have a heart to see the church grow and reach new people?
If you have a heart to see the church grow, you will long to see people who are disconnected from church encounter Jesus and become disciples. You will not be content simply maintaining what already exists. You instinctively dream about who isn't here yet and what could be.
Tim Keller's influential essay "Why Plant Churches?" (2002) argues that the continual planting of new congregations is "the single most crucial strategy" both for the numerical growth of the church in a city and for the renewal of existing churches. Whether or not you accept every part of that argument, planters tend to believe it in their bones. They look at a city and see the people who are not being reached, and they cannot leave that alone.
Thorpe insists that vision is discerned before it is cast. In his framework a God-given vision emerges from three sources held together: reflection on Scripture, honest attention to the local context, and awareness of how God has worked historically. Only then is it communicated in a way that draws others into the mission. A vision that is all enthusiasm and no listening is not yet a vision. He is also clear that "there is no right way to plant a church". You can look back at history and around at other models, but in the end you still have to work out what God has uniquely called you to. That is liberating for planters who do not fit the mold.
At the same time, Stuart Murray, the leading British writer on church planting, warns against planting that is driven by fashion or by the ambitions of a sending church rather than by a coherent theology of mission and church (Church Planting: Laying Foundations, 1998). The desire to plant should be a desire for people to meet Jesus, not a desire to have something of your own.
Do I have a passion and gifting for evangelism?
Church planting is fundamentally missionary. You enjoy relationships with people who don't follow Jesus, you can talk naturally about faith, and there is some evidence of evangelistic fruit in your life. Spurgeon's third sign of a call was exactly this: some measure of conversion work happening around your ministry.
Neil Cole puts it bluntly: "if you want to win the world to Christ, you're going to have to sit in the smoking section" (Organic Church, 2005). Australian missiologists Michael Frost and Alan Hirsch contrast an attractional church that waits for people to come to it with an incarnational church that goes to people and takes their culture seriously (The Shaping of Things to Come, 2003). Planters are usually drawn to the second.
A planter's attention naturally extends beyond the people already inside the church.
Do I have an instinct to start things?
When you see an opportunity, your instinct is often to build something rather than wait for somebody else. There should already be evidence of ministries, groups or initiatives you have helped begin.
The Church of England, in developing its category of pioneer ministry, defined pioneers as those who are "the first to see and creatively respond to the Holy Spirit's initiatives with those outside the church", and who gather others around them to establish new Christian community. George Lings, whose research at Church Army's Sheffield Centre underpins much of the Fresh Expressions movement, argues that the church is by nature reproductive, and that some people carry a particular gift for beginning new communities (Reproducing Churches, 2017).
Not everyone has this instinct, and that is fine. Many excellent pastors are called to tend and deepen. But planters start things, and they have usually been starting things for years. Ridley calls it being "intrinsically motivated": a planter is a self-starter who does not need external structures to get going.
People who plant churches have usually been planting things long before they plant a church.
3. COMPETENCY
Is there evidence that God has equipped me for this work?
Calling and gifting are not the same thing, but they usually travel together. Spurgeon's second sign was "aptness to teach and some measure of the other qualities needful for the office". Desire without gifting produces frustration; gifting without desire produces reluctant service. Discernment looks for both.
Can I communicate and teach?
Planters need to preach, teach, explain the gospel, cast vision and persuade people. You don't need to be an extraordinary preacher, but you should be able to communicate the Christian faith clearly, compellingly and in ways that connect with different kinds of people.
In a plant, teaching carries a heavier load than in an established church. There is no accumulated culture to fall back on. The planter's preaching is the primary way the new community learns what it is and what it believes. The planter's task is to disciple the congregation with the Scriptures, and so teaching is a necessary competency.
Can I lead, and do people actually follow me?
Leadership isn't demonstrated by a title, a qualification or by thinking of yourself as a leader. When you lead, do people voluntarily follow? Can you gather people around a vision, build a team, develop leaders and move people towards a common goal?
Ridley's first characteristic of effective planters is "visioning capacity", the ability to see beyond the present and to communicate that future in a way that others can own. His list also includes "creating ownership of ministry" and "building group cohesiveness". Thorpe's chapter on "leading others" is largely about the core team: identifying people's gifts, establishing shared values, building trust, and then navigating the predictable pitfalls of role confusion, theological disagreement and volunteer burnout. He writes out of the experience of coaching hundreds of planters through the Gregory Centre for Church Multiplication, and his consistent observation is that plants rarely fail for lack of a good idea. They fail because the planter could not hold a team together. Notice how relational all of this is. Leadership in a plant is not command and control. It is the ability to help people see something that does not yet exist and to want it enough to work for it.
Do the groups and ministries I have led grow?
Starting something isn't enough. When you lead, do new people join? Do disciples grow? Do leaders emerge? Does the ministry become stronger?
Ultimately God gives growth (1 Corinthians 3:6–7). But there should normally be observable fruit around your leadership. Ridley's list includes "commitment to church growth", by which he meant not a numbers obsession but a settled expectation that healthy things grow and a refusal to accept stagnation as normal.
One nuance: growth in a plant is often slow and uneven, and some contexts are genuinely hard. The question is not whether you have produced spectacular results. It is whether, over time, things you have led have shown the signs of life.
Do I like people?
This might sound like a funny question to ask, but you'd be surprised by how many people I have encountered who like the idea of leadership and planting but don't actually like being up close and personal with people. Churches are planted among people, not demographic profiles. You need to be able to meet people, build trust, form friendships and connect people with one another.
Ridley's characteristics include "effectively builds relationships" and "relates to the unchurched". Melbourne author Steve Addison argues that Christian movements that spread involve "contagious relationships" (Movements That Change the World, 2009). Faith moves along relational lines. A planter who cannot form relationships quickly and naturally will find the work almost impossible.
You don't necessarily need to be an extrovert. Some very effective planters are introverts who work in small settings and go deep. But you do need to be able to build community.
Can I gather resources?
Church planting requires people, money, prayer and support. A planter needs to communicate a compelling vision and confidently invite others to invest in it.
Fundraising is part of this, but the deeper question is: can you communicate a vision that makes people want to pray, give, serve and come with you? Paul had no embarrassment about this. His letters are full of thanks for partnership in the gospel (Philippians 1:5), requests for prayer (Colossians 4:3), and careful arrangements for financial support (Romans 15:24; 2 Corinthians 8–9). A planter who is squeamish about asking will starve the work. Thorpe is refreshingly practical here. His treatment of resources covers budgets, fundraising, grant applications, bank accounts and safeguarding policies, and he refuses to treat any of it as beneath the planter's dignity. The administrative work is part of the mission, and a planter who cannot or will not do it (or find someone who can) will not get far.
Am I adaptable?
One further competency deserves mention. Ridley lists being "flexible and adaptable", and Addison lists "adaptive methods" as a mark of movements. Plans in church planting rarely survive contact with reality. The venue falls through, the core team member moves interstate, the neighbourhood turns out to be different from the census data. Vincent Donovan, reflecting on his mission among the Maasai, wrote that the task is to go with people "to a place neither you nor they have ever been before" (Christianity Rediscovered, 1978). Planters need to hold their methods loosely and their gospel tightly. Thorpe makes "context" one of the pillars of his framework: understanding local demographics, culture and spiritual landscape, listening to community stakeholders, and shaping worship and mission accordingly. A planter who arrives with a finished model and no curiosity about the neighbourhood is not adaptable, however gifted they may be.
4. CAPACITY
Can I actually carry the demands of planting?
This is the question most often skipped, and its neglect is behind a great many failures. A person can have real character, real calling and real competency, and still not have the capacity to plant in this season. Tom Nebel and Gary Rohrmayer, in Church Planting Landmines (2005), put "ignoring personal health and growth" at the top of their list of the ways plants go wrong. The planter is usually the first thing to break.
Do I have resilience and a tolerance for struggle?
Church planting brings criticism, disappointment, uncertainty, conflict and failure. Paul's catalogue of his own experience is sobering: "hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed" (2 Corinthians 4:8–9). A planter needs an unusual capacity to absorb setbacks, adapt, recover and keep going without repeatedly losing their joy, relationships or sense of calling.
Ridley calls this simply "resilience". It is not the absence of pain or discouragement. Paul was plainly discouraged at times (2 Corinthians 1:8). Resilience is the ability to keep going through discouragement, with your faith and your relationships intact.
Can I take wise risks and live with uncertainty?
Planting means building something that doesn't yet exist. You need to make decisions without having all the information and move forward without knowing how everything will turn out.
Ridley's final characteristic is "exercises faith": the planter is willing to move ahead on the basis of God's promise rather than waiting for guarantees. This isn't recklessness. It is a willingness to take wise risks, relinquish control and trust God with outcomes you cannot guarantee. Abraham went out "even though he did not know where he was going" (Hebrews 11:8). But note that Abraham also went with his household, his possessions and a clear word from God. Faith is not the same as impulsiveness.
Do I have sufficient margin in my life?
Planting requires emotional, spiritual, relational and practical margin. Your marriage, family, health, finances, caring responsibilities and other commitments all matter. Eugene Peterson famously argued that the word "busy" applied to a pastor should sound to us like "adulterous" applied to a spouse, because it signals that the pastor has stopped attending to the one thing needful (The Contemplative Pastor, 1989). Planting is intensely demanding. If your life is already full, planting will not add to it; it will break something.
Thorpe's answer is sustainable leadership rhythms: spiritual disciplines, attention to emotional resilience, and deliberate patterns of rest built in from the start rather than bolted on after burnout. He treats humility and perseverance as the two virtues that keep a planter going, and he is candid that the pressure to perform is one of the main things that erodes them.
Being called to plant doesn't necessarily mean you are called to plant now.
A note on tent-making
This is especially important when considering tent-making, continuing in paid work outside the church while planting. J. D. Payne and others have argued persuasively that bivocational planting is not a second-best option but a strategically vital one, and that it was in fact the normal pattern for much of the church's history (Discovering Church Planting, 2009). Paul himself sometimes supported his missionary ministry through his trade (Acts 18:1–4; 1 Thessalonians 2:9). For some people this works extremely well. They have the energy and disposition to carry both responsibilities, and their workplace provides income, relationships and natural connections beyond the church.
But not everyone has the energy reserves or disposition to do this sustainably. What is energising for one planter may exhaust another. Don't assume that because somebody else planted while working several days elsewhere, you should be able to do the same. Payne himself is clear that bivocational planting requires a particular temperament and strong team support.
Church planting cannot sustainably be built from the final 10% of your energy. Sometimes the faithful conclusion is: "I think I am called to plant, but not yet", or "I can plant, but I need more time released from other work".
5. CONFIRMATION
Do the people around me see this calling too?
Calling should never be entirely self-certified. This is Calvin's external call, and Spurgeon's fourth sign: the judgement of the church. The people who know you and your ministry should be able to see evidence of these things in you. Mature Christians, ministry leaders and those responsible for sending you should be able to say: "Yes, we can see this in you too."
Is my spouse fully on board?
If you are married, your spouse needs to be 120% on board. Ridley included "spousal cooperation" among his thirteen characteristics, and subsequent research has consistently found that spousal support is one of the strongest predictors of a plant's survival. Planting will affect your whole household: your finances, your weekends, your friendships, where you live, what your children experience of church. Your spouse doesn't need the same gifts or ministry role, but reluctant consent isn't enough. Discerning a call to plant is something you do together.
Do mature believers recognise this call in me?
Ask the people who have watched you lead. Ask them honestly, and give them permission to say no. The people best placed to confirm a call are not your enthusiastic friends but the leaders who have seen you under pressure, who know your marriage, and who have watched you handle disappointment.
Is the church sending me?
I’ve known planters who have gone off on their own, without the support of a sending church. This approach rarely ends well, and for me is often a red flag.
In Acts 13, Paul and Barnabas experience God's call, but that calling is recognised and confirmed by the Christian community that sends them. The Antioch church prays, fasts, lays hands on them and sends them off. Roland Allen made much of this: the apostolic pattern is not the lone missionary but the sent missionary, accountable to a church behind them and working towards a church in front of them.
Thorpe gives this an institutional shape that Anglicans in particular will recognise. "Authority" is one of the load-bearing elements of his framework: securing diocesan approval, building partnerships with neighbouring parishes, clarifying lines of oversight, and meeting safeguarding and legal requirements. He is well aware that planters can experience all of this as friction. But in Resource Churches (2021) he argues at length that the plants which flourish over the long term are those that work with their bishops and dioceses rather than around them, and that a planting movement without proper authorisation and accountability is both theologically deficient and practically fragile. Confirmation by the church is not a hoop. It is part of what makes a plant a church.
This is one reason formal assessment matters. Since Ridley's work in the 1980s, most serious planting networks have developed structured assessment processes that test the areas described here. Assessment is not a bureaucratic obstacle. It is the church doing its job of confirming, or lovingly declining to confirm, what an individual believes God is saying. Craig Ott and Gene Wilson note that the best assessment processes look for evidence over time rather than relying on a single interview (Global Church Planting, 2011).
A call to plant is personal, but it should not be private.
Putting it together
So discernment involves looking for convergence across five areas:
CHARACTER Am I becoming the kind of person who can carry this responsibility?
CALLING Do I have a sustained desire for this particular work?
COMPETENCY Is there evidence that God has equipped me to do it?
CAPACITY Can I carry it faithfully in this season of life?
CONFIRMATION Do my spouse, mature Christians and the wider church recognise this calling too?
You don't need to be equally strong in every area. Different planters have different personalities and gifts. Ott and Wilson argue strongly that church planting is best done by teams precisely because no individual carries every gift the work requires, and the biblical pattern (Paul with Barnabas, Silas, Timothy, Priscilla and Aquila) is consistently plural. A strong team can compensate for many weaknesses.
But a major weakness in one area shouldn't simply be compensated for by exceptional strength in another. Great leadership doesn't make up for poor character. Passion doesn't make up for lack of gifting. Gifting doesn't create capacity. And an intense personal sense of calling doesn't remove the need for confirmation.
When the answer is "not yet" or "not you"
Two things should be said clearly.
First, "not yet" is a legitimate and often faithful answer. Many of the best planters spent years serving under someone else, building the character and skills they would later need. Paul spent a long period in Arabia and Tarsus before Barnabas fetched him for Antioch (Galatians 1:17–18; Acts 11:25–26). Time under authority is not wasted time.
Second, "not the lead planter" is not the same as "not called to church planting". The majority of people involved in a healthy plant are not the planter. They are the core team, the musicians, the people who host the meals and befriend the neighbours. Some of the most effective planting happens when a gifted pastor with a settled congregation catches the vision and sends. If God has given you a heart for new churches but not the particular gift-mix of a lead planter, there is an enormous amount of kingdom work for you to do.
Thorpe's wider vision depends on exactly this. In Resource Churches and in Igniting a Culture of Multiplication (with Øivind Augland and Jason Lim), he argues that the real goal is not a handful of heroic planters but a culture in which churches routinely develop leaders, send teams and plant again. A "pipeline" of leaders, in his language, is built from people at every level of gifting and availability. A church that only celebrates lead planters will produce very few of them. A church that forms disciples, raises leaders and sends generously will produce planters almost as a by-product.
A better question
Instead of asking if you are called to plant a church, perhaps a better question could be:
"Is there a growing convergence of character, calling, competency, capacity and confirmation suggesting that God has been preparing me to plant, and that now is the right time?"
The five Cs give you a framework you can reuse beyond this handout: for interviews, assessment conversations, coaching, and a church-planting discernment process.
A simple discernment process
If you are seriously exploring a call to plant, here is one way to proceed.
Write it down. Take the five questions and write a page of honest reflection under each. Include evidence, not just feelings.
Share it with your spouse of close friend. Before anyone else. Ask them to write their own page.
Ask three people who have seen you lead. Give them the five Cs and ask them to be honest. Include at least one person you suspect might raise concerns.
Talk to your church leadership. Calling is confirmed by the church that sends. Do not go around them.
Get assessed. Seek out a formal planting assessment through your diocese or a planting network.
Wait well. If the answer is "not yet", ask what needs to grow, and give yourself to growing it.
For further reading
Classics
Roland Allen, Missionary Methods: St Paul's or Ours? (1912) and The Spontaneous Expansion of the Church (1927)
Richard Baxter, The Reformed Pastor (1656)
Charles Spurgeon, Lectures to My Students (1875), especially Lecture II, "The Call to the Ministry"
Vincent Donovan, Christianity Rediscovered (1978)
Lesslie Newbigin, The Gospel in a Pluralist Society (1989)
On the planter
Charles Ridley, How to Select Church Planters (1988)
Henri Nouwen, In the Name of Jesus (1989)
Eugene Peterson, The Contemplative Pastor (1989)
Paul Tripp, Dangerous Calling (2012)
Pete Scazzero, The Emotionally Healthy Leader (2015)
On church planting
Stuart Murray, Church Planting: Laying Foundations (1998) and Planting Churches in the 21st Century (2010)
Tim Keller, "Why Plant Churches?" (2002) and Center Church (2012)
Michael Frost and Alan Hirsch, The Shaping of Things to Come (2003)
Church of England, Mission-Shaped Church (2004)
Tom Nebel and Gary Rohrmayer, Church Planting Landmines (2005)
Neil Cole, Organic Church (2005)
Alan Hirsch, The Forgotten Ways (2006)
Steve Addison, Movements That Change the World (2009) and Pioneering Movements (2015)
J. D. Payne, Discovering Church Planting (2009)
Craig Ott and Gene Wilson, Global Church Planting (2011)
Ed Stetzer and Daniel Im, Planting Missional Churches (2nd edn, 2016)
George Lings, Reproducing Churches (2017)
Ric Thorpe, Resource Churches: A Story of Church Planting and Revitalisation across the Nation (Gregory Centre for Church Multiplication, 2021)
Ric Thorpe, How to Plant a Church: A Guide to Planting and Leading Healthy New Worshipping Communities (2024)
Øivind Augland, Jason Lim and Ric Thorpe, Igniting a Culture of Multiplication
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