Tuesday, March 16, 2010
Wednesday, February 17, 2010
Aberrations in Belief and Practice
Aberrations. The term comes from a Latin word meaning to "stray." Aberrations can be dangerous, even deadly, if you are driving a car down the road at 65 mph. Going off the road at that speed can be deadly. It's the same with beliefs and practices. I am a Christian minister, a pastor and church consultant who has seen and heard of aberrations in fellow ministers and churches. I received a call the other night about a church I once pastored which went through a number of aberrations resulting in dozens of people leaving. Then a few years ago, two pastors I knew left (the church word is "forsook") the faith and joined another religion altogether. What's going on? Why do aberrations happen in belief and practice? How can we be sure to "finish well" without going astray?
Temptation to be "novel." This is the first reason why people stray from tried and true faith and practices. We have a human, too often sinfully laden, itch to try new things and practice new venues. While this may be looked upon as exciting, stimulating, refreshing and so forth, in faith and practice, aberrations here can be deadly--eternally as well as right now. Humankind's earliest encounters, though novel, were deadly. Adam and Eve stepped out of the tried and true way of God, listened to the master of temptation, and plunged themselves and the human race into sin. This "hankering" may release creativity in us, which can be good and useful, but can also be evil and deadly. Jeremiah 6:16 tells us -- "Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls."
Faith for "academic" exercise. The second reason for straying has to do with some theologians and other ministers I have known who have a bent for the academic, the heady, the studious way of viewing the Scripture and faith and practice. Don't misunderstand me. There is nothing wrong with theological studies and rigorous study of the Bible. But there are groups of people who have no "faith-gates." That is, "anything goes" in the study and practice of the Word of God. So, for instance, the resurrection of Jesus becomes a myth, or a good story, or a religious encounter, but not true, historical fact. If we can find enough people who say that something "weird" is not weird, then it becomes normal and acceptable. Or, if we can find an obscure scholarly article or paper or book that differs greatly from a tried and true way of viewing and interpreting the Bible, the temptation to be novel and the sometimes itch to be "different" trumps what we may deeply know to be true and right.
So, what's the cure for aberrations? Several helps include: (1) know God as He has revealed himself in His Word and world. Not just know about God, or dabble with the knowledge of the divine, but deeply, really, personally and in a transformational sense, know Him who is your Creator and Redeemer. God will lead you into all truth. (2) Test all things. That's what the Bible says in 1 Thessalonians 5:21. Don't accept what may be out of the ordinary, tantalizing and different as true and right and healthy. God has placed "faith-guards" in the Bible to help us discern right from wrong and good from bad. (3) Be careful of headiness. Someone once commented that some Christians are "too heavenly minded to be any earthly good." Added to your study of the Bible and the faith, practice that faith deeply, rigorously and sincerely. Get around others who will help you do this. (4) Get someone you respect and trust off of whom to bounce your new ideas. Accountability partners are good not merely for lay people, but also for ministers and theologians. I have been kept from many bad paths by friends, co-workers and fellow ministers and theologians who have helped me stay on the straight and narrow.
Just some thoughts. Don't stray, but instead finish well!
Temptation to be "novel." This is the first reason why people stray from tried and true faith and practices. We have a human, too often sinfully laden, itch to try new things and practice new venues. While this may be looked upon as exciting, stimulating, refreshing and so forth, in faith and practice, aberrations here can be deadly--eternally as well as right now. Humankind's earliest encounters, though novel, were deadly. Adam and Eve stepped out of the tried and true way of God, listened to the master of temptation, and plunged themselves and the human race into sin. This "hankering" may release creativity in us, which can be good and useful, but can also be evil and deadly. Jeremiah 6:16 tells us -- "Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls."
Faith for "academic" exercise. The second reason for straying has to do with some theologians and other ministers I have known who have a bent for the academic, the heady, the studious way of viewing the Scripture and faith and practice. Don't misunderstand me. There is nothing wrong with theological studies and rigorous study of the Bible. But there are groups of people who have no "faith-gates." That is, "anything goes" in the study and practice of the Word of God. So, for instance, the resurrection of Jesus becomes a myth, or a good story, or a religious encounter, but not true, historical fact. If we can find enough people who say that something "weird" is not weird, then it becomes normal and acceptable. Or, if we can find an obscure scholarly article or paper or book that differs greatly from a tried and true way of viewing and interpreting the Bible, the temptation to be novel and the sometimes itch to be "different" trumps what we may deeply know to be true and right.
So, what's the cure for aberrations? Several helps include: (1) know God as He has revealed himself in His Word and world. Not just know about God, or dabble with the knowledge of the divine, but deeply, really, personally and in a transformational sense, know Him who is your Creator and Redeemer. God will lead you into all truth. (2) Test all things. That's what the Bible says in 1 Thessalonians 5:21. Don't accept what may be out of the ordinary, tantalizing and different as true and right and healthy. God has placed "faith-guards" in the Bible to help us discern right from wrong and good from bad. (3) Be careful of headiness. Someone once commented that some Christians are "too heavenly minded to be any earthly good." Added to your study of the Bible and the faith, practice that faith deeply, rigorously and sincerely. Get around others who will help you do this. (4) Get someone you respect and trust off of whom to bounce your new ideas. Accountability partners are good not merely for lay people, but also for ministers and theologians. I have been kept from many bad paths by friends, co-workers and fellow ministers and theologians who have helped me stay on the straight and narrow.
Just some thoughts. Don't stray, but instead finish well!
Tuesday, February 2, 2010
Understanding Your Church's Culture Grid
As Eric Wann points out, "The three most important elements of culture are the people, the policies and procedures and the organization's value structure. Your people define the organization and communicate your culture to others outside the organization. Your policies and procedures provide the guidelines and structure of what can and should occur. Your values describe the behavioral playing field of your organization." He goes on to say that "it is always much easier to make a culture adjustment when an organization is small and growing. It becomes much more difficult, though not impossible, when an organization is large and the culture is fully ingrained."
Nothing is "wrong" with church culture, unless we are talking about anti-biblical models that violate clear Scriptural mandates and standards. Culture is culture. It is what it is. Failure to understand a church's culture can end up in the dismissal, sometimes sudden, as Selby points out, of a staff leader or even senior pastor. Churches operate out of a very foundational cultural sense of being. They can stand some conflict in competing personalities, differing ways of understanding the Bible (except in the above case), different dress styles and habits and so forth. What they cannot and will not stand for long is violation of their (sometimes unconscious) cultural preferences and conventions.
The Culture Grid above is an example of a church in the Northeast that I would say is more or less typical of many churches I have worked with as a consultant. This church's culture is people-oriented, inwardly driven, with an emphasis on fellowship and unity. Their structures reflect carefulness, orderliness and lack of risk-taking. No, they are not averse to SOME change, as long as it is well-defined, given enough process time, and doesn't upset too many people. But they greatly dislike high impact, flexible ministries that are highly risk-taking and focused on results. Unity among the people trumps outward, results-oriented, creative and innovative ways of doing ministry. While they TALK about sharing their faith, they choose safe, conservative ways of doing so or don't do it at all. The problem is not that Christians are disobedient or sinning against God and His command to "go and make disciples." They simply want to do so in a way that reflects and obeys their cultural norms and proclivities.
Yes, this is an "older" church with well-established boundaries, ministries, patterns and ways of thinking and doing. This is why many church growth people would say the solution for change is to avoid or ignore churches like this and instead plant new, younger churches that are open to change, flexibility and innovation. However, churches like that in the diagram are often then by-passed and dismissed in gospel work. I don't believe this severe dichotomy has to exist. In fact, churches like that described in my opening paragraph and like that in the diagram can serve God and the gospel well with the right kind of leadership, direction and care. Here's a few notes on culture and ministry effectiveness.
Resistance is futile! The words of the Borg to their conquered space foes (Star Trek Generation fans understand) echo in the halls of thousands churches to would-be change agents. Leaders that take a crusade-like attitude of conquering the culture are more than likely not only not to succeed, but to lose their ministry in that place. Books and articles that talk about "changing the culture" often miss this point. It is assumed that church culture can change. My experience tells me such change comes only through a wholesale change of congregants--and that takes generational change or a brand-new church work or a miracle-work from God that touches the very core and definition of church life. And, it's not a "generational" thing. The children of the churches cited in this blog have adopted the conventions of their parents and former, well-respected leaders. In fact, the children of the opening church example are even more severe in their doctrinal examination of potential church leaders and teachers! Pastors and ministry staff coming into a church culture situation need to get to know, really know, their cultural grid. The "getting-to-know-you" one year is often NOT enough time to understand and feel comfortable with that grid. And, if you are a directive, high change agent type of pastor, don't go to either of these cultures!! You will be always frustrated, always discouraged, and maybe always angry.
Not everything that should be done can be done. There is an unwritten "law of the lid" (a John Maxwell phrase) operative in every church culture. If we take a scale of 1 to 10, and 1 is "Our culture is an absolute and will not ever change" to 10 ("Our culture is highly flexible and always open to innovation and change") then in the above two examples their culture "adaptability" would be very low, say 3 or 4 at best. So, advancing the culture to a more flexible, innovative environment will only get to a 5 or 6 maybe. That is still far from a 9 or 10, and it will never be a 9 or 10. A pastor or church leader has to understand what a "5" or "6" culture looks and feels like and be satisfied with that scope of change and growth. If he or she wants an 8 or 9, then they had better go elsewhere to minister.
Remember C & N. No, not the TV network, but "Compromise" and "Network." Before the objections come, I'm not talking about biblical truth or absolutes here. Most of cultural conventions fall within the "gray" area of allowable practice biblically. Thus, a church that requires the pastor to use a certain translation of the Bible because "that is the pew Bible and everyone who attends carries that translation" is a cultural convention. (We might argue here about translations, but for the majority of biblical text, this is not a real problem among good translations.) To "force" a translation change smacks against the church culture, and is not really necessary. "Compromise" here is necessary. Perhaps in a number of years working with the church leadership and carefully and patiently explaining why a certain translation may be "better" will work, but the Word can still be proclaimed there.
"Networking" refers to getting to really know the stakeholders and church "old guard." And really love them and show them you care. The old adage, "People don't care how much you know until they know how much you care," is still true, especially in the cultures described above. There are a lot of breakfasts (very early in some church cultures!!), lunches, visits, social gatherings, hospital calls and caring events that pastors need to attend and be "happy" about. Again the motivation is NOT to change the church culture, but to love the people for Christ's sake.
Small gospel victories are still victories. What I mean here is that God sovereignly distributes spiritual gifts, talents and churches in His harvest field. Not all of them will reap great numerical or "marketable" results. Not many of them will be published in books and magazine articles. Not many of them will conduct "training" conferences for other churches and ministries. And much of this may be due to the church culture. The first church cited above ministers to a very small slice of Christendom. The second example church does not attract many high energy, directive leader-types. Their cultures limit the type of people they attract, and the kind of programs and ministries they do. God is pleased if a two-talent church doubles to four and not to ten!
Working with your church's culture grid and within that grid is the key to successful and satisfying, God-honoring ministry. You may access a free Church Culture Assessment (4 page PDF 73KB), courtesy Brett Selby and LifeWay.
Friday, January 15, 2010
How To Grow Spiritually
How does a seeker after God, after Jesus Christ, and the life of faith actually GROW? I'm not talking about an "automatic" procedure whereby we enter a "cup" of verses, add a spoonful of commentary or our Daily Bread, and then mix in a brief prayer, stir it all together and . . . poof!-- we somehow grow. Actually, hundreds or maybe thousands of Christians do this everyday or every other day and get weary of the regimen because they see no life-change. You may be one of these folks waiting and waiting for that one day you will wake up and be "mature."
I'm also not talking about a legalistic study routine, where we set aside x-amount of minutes, or even hours, spend a lot of time looking up terms and concepts, pour over commentaries and say our prayers, hoping again that God will somehow make the "work" work! This type of regimen does become laborious and fruitless after a while. Very little progress in the faith results. If you are one of these very tired people, you know what I mean.
Let's back up a bit and see what the Barna Associates team said about spiritual growth and maturity in their May 2009 survey. They noted (1) a strong majority (81%) of self-proclaimed Christians believe spiritual maturity is just "following the rules;" (2) most churchgoers (50%) are not clear as to what their church expects in terms of spiritual maturity; (3) most Christians offer shallow, one-dimensional views of personal spiritual maturity; and, (4) most pastors in America struggle with what spiritual maturity should look like. Interestingly, 90% of those pastors claim that such maturity is a national problem--except in THEIR church! (If this is enigmatic to you, join the crowd!)
In addition to this dire national problem of spiritual immaturity and illiteracy, many Christians track spiritual maturity using WRONG categories. Thus, Bob Logan and Tom Clegg* noted that spiritual maturity typically is measured by tenure (how long someone has known the Lord), education (perceived knowledge of the Bible), presence (attendance at church and ministry activities), busyness (participation in programs), compliance (agreement with the pastor or leaders), variety (more and different experiences), giftedness (ability to perform), and contribution (how much they tithe or financially give). Instead, the Bible measures spiritual maturity as hating evil (Prov. 8:13), loving the unlovely (cf. 1 Peter 2 & 3), sharing Jesus with others (Matt. 28:18-20; Col. 4:5,6), teachability (1 Tim. 3:2), patience and forbearance (Eph. 4:2; Phil. 2), peaceability (Mat. 5:9), contentment (Phil. 4:6,7, 11, 12), simplicity (Rom. 13:8-14), and joyfulness (Gal. 5:22). Or, just list the fruit of the Spirit in Galatians 5:22-24, or follow the Beatitudes in Matthew 5.
So here's what I believe really gets us growing toward spiritual maturity. First, don't trust your own assessment! Most of us dislike honest, deep and revealing character assessments from others. Even from our closest friends. Why? Simply because we are selfish, self-motivated and self-centered most of our lives. Yes, that's right--and our pious attempts to say otherwise betrays our true natures. Few of us are really God-centered. Few of us are really selflessly concerned about others. Thus, the first thing we need to really grow is self-awareness given by someone(s) we really and deeply trust has our best and God's interest at heart. This person may not SEEM like a friend. He or she may actually be quite severe on us and our character qualities. But we know the truth when God speaks through that person into our lives. Such an assessment needs done often, rigorously and carefully. Find a spiritual assessor if you really want to grow spiritually.
Second, throw away your "Morning with God" books, pamphlets, tapes, CDs, DVDs and so forth. If you have not graduated beyond these "helps," you will never spiritually grow or mature. The old Puritans understood that maturity takes patient, God-seeking, in-depth pouring over the words of Scripture to hear God speak. This is not primarily an experience, though it may have experiential marks. Weeping, laughing, a feeling of exhilaration and so forth may or may not happen, and if they do, growth is NOT in the experience but what comes THROUGH the experience. Spiritual growth is much deeper than our subjective experiences. When we begin to see more of God than of us, more of what He says and wills and wants, and less what we think He wants, then we are growing spiritually. Consequently, Scripture reading may be limited to a passage, a verse, a word--until God burns His truth into the depths of our minds, hearts, bodies and souls. Yes, you may need to do an in-depth word or passage study, using the tools you have learned up to now. But never mistake the tools and the study for the growth.
Third, forget the pablum in our Christian bookstores and search out and read the spiritual biographies of men and women of faith a century or more ago. Their stories of in-depth searching, praying, studying the Word, life practices and so forth will give you a taste of what spiritual growth looks like. I personally like the old Puritans and their descendants, people like Horatius Bonar, Robert Murray McCheyne, Thomas Brooks, Octavious Winslow, Samuel Rutherford, John Owen, Charles Spurgeon and so forth. Many readers of this blog have no idea who these men are, but they have drunk deeply of God's well of spiritual riches and have understood spiritual maturity.
John Wesley gave four questions for weekly small groups that probe the spiritual depths of our being: (1) What known sins have you committed since we last met? If there is such, what shall we do about it?; (2) What temptations have you faced?; (3) How were you delivered from these temptations?; (4) What have you thought, said or done of which you are uncertain whether it was a sin or not? Additionally, he gave a scheme of self-examination asking oneself such questions as, Have I prayed with fervor?, All the time I am engaged in exterior work in private?, Have I at the beginning of every prayer or paragraph owned I cannot pray?, and so on and so on. Spiritual growth flows out of spiritual depth. And spiritual depth comes from shamelessly seeking God to examine, probe, transform and make us into the likeness of Jesus Christ in our deepest being.
Fourth, track your spiritual fruitfulness on a monthly basis. Are you more loving, more gentle, more self-controlled, more joyful and so on this month than last. How do you know? (Remember the first point!) Has God shown Himself to you more glorious, more awesome, more loving, more faithful this month than last? How so? In what ways? Do you sense God in worship more "closely" (an old Puritan word)? Do you increasingly find Him as your "all in all?" Is your expectancy of heaven increasing? Is your prayer life deepening, expanding, growing? Are you praying less words but praying more powerfully?
These are a few hints. There are more but this is enough to chew on for now. Let me know what you think.
*Robert Logan & Thomas Clegg, Releasing Your Church's Potential, ChurchSmart Resources, 1998.
I'm also not talking about a legalistic study routine, where we set aside x-amount of minutes, or even hours, spend a lot of time looking up terms and concepts, pour over commentaries and say our prayers, hoping again that God will somehow make the "work" work! This type of regimen does become laborious and fruitless after a while. Very little progress in the faith results. If you are one of these very tired people, you know what I mean.
Let's back up a bit and see what the Barna Associates team said about spiritual growth and maturity in their May 2009 survey. They noted (1) a strong majority (81%) of self-proclaimed Christians believe spiritual maturity is just "following the rules;" (2) most churchgoers (50%) are not clear as to what their church expects in terms of spiritual maturity; (3) most Christians offer shallow, one-dimensional views of personal spiritual maturity; and, (4) most pastors in America struggle with what spiritual maturity should look like. Interestingly, 90% of those pastors claim that such maturity is a national problem--except in THEIR church! (If this is enigmatic to you, join the crowd!)
In addition to this dire national problem of spiritual immaturity and illiteracy, many Christians track spiritual maturity using WRONG categories. Thus, Bob Logan and Tom Clegg* noted that spiritual maturity typically is measured by tenure (how long someone has known the Lord), education (perceived knowledge of the Bible), presence (attendance at church and ministry activities), busyness (participation in programs), compliance (agreement with the pastor or leaders), variety (more and different experiences), giftedness (ability to perform), and contribution (how much they tithe or financially give). Instead, the Bible measures spiritual maturity as hating evil (Prov. 8:13), loving the unlovely (cf. 1 Peter 2 & 3), sharing Jesus with others (Matt. 28:18-20; Col. 4:5,6), teachability (1 Tim. 3:2), patience and forbearance (Eph. 4:2; Phil. 2), peaceability (Mat. 5:9), contentment (Phil. 4:6,7, 11, 12), simplicity (Rom. 13:8-14), and joyfulness (Gal. 5:22). Or, just list the fruit of the Spirit in Galatians 5:22-24, or follow the Beatitudes in Matthew 5.
So here's what I believe really gets us growing toward spiritual maturity. First, don't trust your own assessment! Most of us dislike honest, deep and revealing character assessments from others. Even from our closest friends. Why? Simply because we are selfish, self-motivated and self-centered most of our lives. Yes, that's right--and our pious attempts to say otherwise betrays our true natures. Few of us are really God-centered. Few of us are really selflessly concerned about others. Thus, the first thing we need to really grow is self-awareness given by someone(s) we really and deeply trust has our best and God's interest at heart. This person may not SEEM like a friend. He or she may actually be quite severe on us and our character qualities. But we know the truth when God speaks through that person into our lives. Such an assessment needs done often, rigorously and carefully. Find a spiritual assessor if you really want to grow spiritually.
Second, throw away your "Morning with God" books, pamphlets, tapes, CDs, DVDs and so forth. If you have not graduated beyond these "helps," you will never spiritually grow or mature. The old Puritans understood that maturity takes patient, God-seeking, in-depth pouring over the words of Scripture to hear God speak. This is not primarily an experience, though it may have experiential marks. Weeping, laughing, a feeling of exhilaration and so forth may or may not happen, and if they do, growth is NOT in the experience but what comes THROUGH the experience. Spiritual growth is much deeper than our subjective experiences. When we begin to see more of God than of us, more of what He says and wills and wants, and less what we think He wants, then we are growing spiritually. Consequently, Scripture reading may be limited to a passage, a verse, a word--until God burns His truth into the depths of our minds, hearts, bodies and souls. Yes, you may need to do an in-depth word or passage study, using the tools you have learned up to now. But never mistake the tools and the study for the growth.
Third, forget the pablum in our Christian bookstores and search out and read the spiritual biographies of men and women of faith a century or more ago. Their stories of in-depth searching, praying, studying the Word, life practices and so forth will give you a taste of what spiritual growth looks like. I personally like the old Puritans and their descendants, people like Horatius Bonar, Robert Murray McCheyne, Thomas Brooks, Octavious Winslow, Samuel Rutherford, John Owen, Charles Spurgeon and so forth. Many readers of this blog have no idea who these men are, but they have drunk deeply of God's well of spiritual riches and have understood spiritual maturity.
John Wesley gave four questions for weekly small groups that probe the spiritual depths of our being: (1) What known sins have you committed since we last met? If there is such, what shall we do about it?; (2) What temptations have you faced?; (3) How were you delivered from these temptations?; (4) What have you thought, said or done of which you are uncertain whether it was a sin or not? Additionally, he gave a scheme of self-examination asking oneself such questions as, Have I prayed with fervor?, All the time I am engaged in exterior work in private?, Have I at the beginning of every prayer or paragraph owned I cannot pray?, and so on and so on. Spiritual growth flows out of spiritual depth. And spiritual depth comes from shamelessly seeking God to examine, probe, transform and make us into the likeness of Jesus Christ in our deepest being.
Fourth, track your spiritual fruitfulness on a monthly basis. Are you more loving, more gentle, more self-controlled, more joyful and so on this month than last. How do you know? (Remember the first point!) Has God shown Himself to you more glorious, more awesome, more loving, more faithful this month than last? How so? In what ways? Do you sense God in worship more "closely" (an old Puritan word)? Do you increasingly find Him as your "all in all?" Is your expectancy of heaven increasing? Is your prayer life deepening, expanding, growing? Are you praying less words but praying more powerfully?
These are a few hints. There are more but this is enough to chew on for now. Let me know what you think.
*Robert Logan & Thomas Clegg, Releasing Your Church's Potential, ChurchSmart Resources, 1998.
Tuesday, December 22, 2009
"We've Never Done It That Way Before!" (Value Change in A Church)
The famous "seven last words" (actually eight!) of a church or a ministry are: "We've Never Done It That Way Before!" Changing the way a group, especially a church, does things requires immense fortitude, patience and skill. These three qualities operate in tandem, and they are systemic to value-change in a group of people. The older and more redundant the church, the greater resistance to and less buy-in there will be toward change. How, then, does a pastor or leader move forward with needed change in a church context? How do we transform the value-systems of people so that they want and value good change?
A lot, of course, has been written on the subject. John Kotter in his book, Leading Change, has outlined a number of helpful items about changing a church. Yet, I find that many pastors and church leaders read the materials, yet fail or refuse to make needed changes. I have seen successful change transitions as well as plenty of bad change transitions. I have seen congregations applaud changes, and I have seen congregations fire the pastor or church leader because of the changes. What is NOT said, or at least not said enough, in the books is on what this blog focuses.
First, agree to live with the PAIN of change. Sociologists and psychologists have pointed out that a major change produces shock or disorientation in our lives. Thinking may shut down for a while. People huddle together, looking for reassurance and information. Fellowship becomes defensive, restrictive and guarded. Anger, sadness and fear become major players in the change process. Sorry to say this, but many pastors simply do not do well with these waves of emotional instability among the people of their church. Additionally, most pastors want to be loving, kind, and well-liked. If a pastor or church leader cannot handle the wealth of conflicting emotions within the people as well as within himself or herself, do not attempt to change! Someone else may need to carry the ball, or the next pastor will have to handle it. I've seen enough broken-hearted, emotionally spent church leaders and pastors who have tried to walk their congregations through change, only to end up in serious depression, and even quitting the ministry.
Second, the change or changes must really, really, really be needed! What you or I perceive as needed change is often flawed, short-sighted, or outside of God's plan or God's timing. Yes, I know we leaders pray and seek God's face. Yes, I know we want the "best" for our churches or organizations, but too often we end up substituting OUR will and wants for God's will and desires. Very few of us hear clearly from God--and that is the problem. We are adept at taking what other churches have done and seeking to import some of these "neat" things to our church or organization. We get the approval from a denominational official or a pastor-friend in a much larger church down the street or across the country. What we miss in the translation of all of this "neat" stuff is GOD'S will and desires for HIS church in OUR place and time. Be honest--how many of your perceived "needed" changes are REALLY directly from God for YOU or YOUR church? They may be great for someone else at another place in God's vineyard, but they are not really for you.
How do you know when God has spoken clearly? The classic Christian answer is three-fold: (1) Does the written Word of God prescribe or imply it? (2) Do mature Christians around you affirm or validate it? (3) Does your inner sense and witness match up with Points 1 and 2? How much of YOU is in the way to really hearing GOD?
Third, carefully develop ownership from the leaders the congregation trust. Whether these are elders, deacons, church board members, leadership team or staff, they need to own the changes. I firmly believe not nearly enough time and energy is given to this factor of ownership. Compliance is NOT ownership. Agreement is NOT ownership. A majority vote is not ownership. Ownership is a matter of the mind, heart and being of a person or group. Other respected congregational leaders need to feel, sense, believe in and want to move through the changes, even if they mean losing some of their best congregational friends.
Ownership is slowly and carefully developed over a time-period (determined by God, by the way) of prayer, of talking, of sharing, of debating, of listening, of maybe gaining some weight due to the number of breakfasts, lunches, and dinners out telling people about the needed change or changes.
Fourth, agree to COMPROMISE what you see as needed for what you will GET from the people. Much church change is not black-or-white, as we all know. Changes come in varying shades of gray. So, you may not get the brand-new, multimillion dollar worship complex you believe is needed, and maybe justly is. You may get a renovation project that costs much less with some creative ways to handle the growing numbers of people. This failure to compromise has led to many unnecessary pastoral resignations. The renovation project, in time, may birth the multimillion dollar addition or center. The timing is up to God, anyway, and the people need to own the project and see for themselves that a new worship center is really needed.
Fifth, do a value-transformation developmental chart for the change to take place. An example. VALUE: We value excellence in worship team participation. REALITY: We use all kinds of willing volunteers of differing abilities and gifts and levels of involvement and participation. A developmental chart outlines a series of steps to get from the REALITY to the VALUE. So, in the case of needing an excellence-driven, Spirit-filled, dynamic worship team go from --
A lot, of course, has been written on the subject. John Kotter in his book, Leading Change, has outlined a number of helpful items about changing a church. Yet, I find that many pastors and church leaders read the materials, yet fail or refuse to make needed changes. I have seen successful change transitions as well as plenty of bad change transitions. I have seen congregations applaud changes, and I have seen congregations fire the pastor or church leader because of the changes. What is NOT said, or at least not said enough, in the books is on what this blog focuses.
First, agree to live with the PAIN of change. Sociologists and psychologists have pointed out that a major change produces shock or disorientation in our lives. Thinking may shut down for a while. People huddle together, looking for reassurance and information. Fellowship becomes defensive, restrictive and guarded. Anger, sadness and fear become major players in the change process. Sorry to say this, but many pastors simply do not do well with these waves of emotional instability among the people of their church. Additionally, most pastors want to be loving, kind, and well-liked. If a pastor or church leader cannot handle the wealth of conflicting emotions within the people as well as within himself or herself, do not attempt to change! Someone else may need to carry the ball, or the next pastor will have to handle it. I've seen enough broken-hearted, emotionally spent church leaders and pastors who have tried to walk their congregations through change, only to end up in serious depression, and even quitting the ministry.
Second, the change or changes must really, really, really be needed! What you or I perceive as needed change is often flawed, short-sighted, or outside of God's plan or God's timing. Yes, I know we leaders pray and seek God's face. Yes, I know we want the "best" for our churches or organizations, but too often we end up substituting OUR will and wants for God's will and desires. Very few of us hear clearly from God--and that is the problem. We are adept at taking what other churches have done and seeking to import some of these "neat" things to our church or organization. We get the approval from a denominational official or a pastor-friend in a much larger church down the street or across the country. What we miss in the translation of all of this "neat" stuff is GOD'S will and desires for HIS church in OUR place and time. Be honest--how many of your perceived "needed" changes are REALLY directly from God for YOU or YOUR church? They may be great for someone else at another place in God's vineyard, but they are not really for you.
How do you know when God has spoken clearly? The classic Christian answer is three-fold: (1) Does the written Word of God prescribe or imply it? (2) Do mature Christians around you affirm or validate it? (3) Does your inner sense and witness match up with Points 1 and 2? How much of YOU is in the way to really hearing GOD?
Third, carefully develop ownership from the leaders the congregation trust. Whether these are elders, deacons, church board members, leadership team or staff, they need to own the changes. I firmly believe not nearly enough time and energy is given to this factor of ownership. Compliance is NOT ownership. Agreement is NOT ownership. A majority vote is not ownership. Ownership is a matter of the mind, heart and being of a person or group. Other respected congregational leaders need to feel, sense, believe in and want to move through the changes, even if they mean losing some of their best congregational friends.
Ownership is slowly and carefully developed over a time-period (determined by God, by the way) of prayer, of talking, of sharing, of debating, of listening, of maybe gaining some weight due to the number of breakfasts, lunches, and dinners out telling people about the needed change or changes.
Fourth, agree to COMPROMISE what you see as needed for what you will GET from the people. Much church change is not black-or-white, as we all know. Changes come in varying shades of gray. So, you may not get the brand-new, multimillion dollar worship complex you believe is needed, and maybe justly is. You may get a renovation project that costs much less with some creative ways to handle the growing numbers of people. This failure to compromise has led to many unnecessary pastoral resignations. The renovation project, in time, may birth the multimillion dollar addition or center. The timing is up to God, anyway, and the people need to own the project and see for themselves that a new worship center is really needed.
Fifth, do a value-transformation developmental chart for the change to take place. An example. VALUE: We value excellence in worship team participation. REALITY: We use all kinds of willing volunteers of differing abilities and gifts and levels of involvement and participation. A developmental chart outlines a series of steps to get from the REALITY to the VALUE. So, in the case of needing an excellence-driven, Spirit-filled, dynamic worship team go from --
(1) Willing volunteers–to-(2) committed volunteers–to–(3) gifted, committed volunteers–to–(4) excellent, gifted, committed participants.
At each "stage" there are "trade-offs." Thus, from "willing volunteers" to "committed volunteers" the trade off is numbers of people involved in worship teams. I may have to work with a limited amount of people for a while until the value of "commitment" takes root in those interested in worship team involvement. I also have to deal with anger and frustration of people. I have to somehow show that while EVERYONE is valued in the church, NOT everyone can lead singing to God's glory and for upbuilding and witness. I may have to move a willing "terrible" singer to a venue in the church that isn't so demanding of excellence, so he/she could sing for a children's class or activity rather than the main Sunday worship. So, the key is to maintain a sense of unity and togetherness while moving forward. This is not always easy or so transparent.
Trade-offs in moving from "committed volunteers" to "gifted, committed volunteers" would be that I need not only commitment but people actually gifted in musical abilities (vocal/instrumental) who can get the team to "excellence." Thus, adding "auditions" for worship team participation becomes part of the process. I am looking at this stage for a gift-mix that fits my team(s) and that spiritually moves people toward God. The old standby: Chemistry, Character, Competence comes into play.
"Excellence" comes about as the church community begins to "expect" a certain level or standard of Sunday morning worship and participation up-front. Just as they expect a decently crafted, biblically based sermon, that makes sense and has some application to their lives, so they begin to desire and expect singers and instrumentalists filled with the Spirit who help them glorify God and lift Him up.
Most of the time I find that pastors and staff simply do not objectify the steps in culture change or transformation. It's just a muddle they hope to somehow get through or that God would miraculously intervene and make it all work out. This is the hard, nitty gritty work of planning and re-planning and visiting and re-visiting our process.
It's like computer programming. One step leads to another and another until the program is built. Missing steps mean the program will not work. So you have to plan, plan, plan and debug, debug and debug to get it right. It takes a lot of PATIENCE and time commitment from the leadership to make this process work. Thus, at our church, for instance, many people are content with "willing volunteers" who have some giftedness, but are sketchy at commitment. The concept of "excellence" has been rejected out-of-hand by many since that is what they see and know from the mega-church two miles away. Of course, "we don't want to be like THAT CHURCH!!!" in the thinking of many people. Thus, it takes courage and much time to move from one stage to another.
Such change takes a man or woman of God who is satisfied with God's timetable, God's way of working with and in his or her people, and God's adding new people to that staid body who will help provide congregational ownership.
Tuesday, November 3, 2009
Enculturation of the Church 2009>>
Has the church in North America and the Western world been "enculturated?" Wikipedia defines "enculturation" as "the process by which a person [or institution] learns the requirements of the culture by which he or she is surrounded, and acquires values and behaviors that are appropriate or necessary in that culture . . . If successful, enculturation results in competence in the language, values and rituals of the culture."
The issue that I wish to raise in this blog is that I believe in general that the North American church has indeed been enculturated. Instead of successfully responding to the secularization and desensitization of moral values around us, we have become people only a "little bit better" than the worldings around us. Oh--excuse me--we should say the "pre-Christians" around us, as if they just need a bit more Christianization to become full-fledged members of our post-modern church fellowships. We have become so intent on dumbing down the church so that we are "seeker sensitive" or "seeker targeted" that we have lost the church! In larger churches, the Sunday morning service is a "show" to watch. Lest church worship leaders and others object, that's what my wife's fellow workers call their megachurch experience on Saturday night--a "show."
While many may say this is just another killjoy naysayer who has an axe to grind, the questions and claim I raise in this blog remain. Where ARE the "fully devoted followers of Christ" (a la Willow Creek's vision) that churches tout as the endpoint of their vision??! Where ARE the "disciples" that Jesus demanded in the Great Commission of Matthew 28? Where ARE the in-depth Christians able to take on this world order intellectually, culturally and powerfully? Where ARE the anointed, Spirit-filled, visibly gifted individuals whose presence carries the "aroma" of Christ to a needy and lost world (2 Corinthians 2)?
I predict that many, if not most, evangelical churches in North America will cave in to homosexuality as an "allowable" lifestyle in the near future. They will do so, not out of strenuous biblical research and exposition, but out of a need to "identify" with them in our church fellowships. Just like many accept young couples "living together" as "allowable" if not preferred. And, to those who say that we need to "accept them where they are so as to lead them to become what God wants them to be," where is the evidence that most of them have in fact become "what God wants them to be??"
Evangelical Christians are blamed for many things and many attitudes--narrow, bigoted, right-wingers, hate-mongers, and so forth. What ever happened to the first century sneer--"They're Christ-followers?!" My desire is for the Church to BE THE CHURCH!--not a shadow of what Christ died and rose again for, but a vibrant, powerful force with which to be reckoned. Isn't that what God wants after all is said and done?
The issue that I wish to raise in this blog is that I believe in general that the North American church has indeed been enculturated. Instead of successfully responding to the secularization and desensitization of moral values around us, we have become people only a "little bit better" than the worldings around us. Oh--excuse me--we should say the "pre-Christians" around us, as if they just need a bit more Christianization to become full-fledged members of our post-modern church fellowships. We have become so intent on dumbing down the church so that we are "seeker sensitive" or "seeker targeted" that we have lost the church! In larger churches, the Sunday morning service is a "show" to watch. Lest church worship leaders and others object, that's what my wife's fellow workers call their megachurch experience on Saturday night--a "show."
While many may say this is just another killjoy naysayer who has an axe to grind, the questions and claim I raise in this blog remain. Where ARE the "fully devoted followers of Christ" (a la Willow Creek's vision) that churches tout as the endpoint of their vision??! Where ARE the "disciples" that Jesus demanded in the Great Commission of Matthew 28? Where ARE the in-depth Christians able to take on this world order intellectually, culturally and powerfully? Where ARE the anointed, Spirit-filled, visibly gifted individuals whose presence carries the "aroma" of Christ to a needy and lost world (2 Corinthians 2)?
I predict that many, if not most, evangelical churches in North America will cave in to homosexuality as an "allowable" lifestyle in the near future. They will do so, not out of strenuous biblical research and exposition, but out of a need to "identify" with them in our church fellowships. Just like many accept young couples "living together" as "allowable" if not preferred. And, to those who say that we need to "accept them where they are so as to lead them to become what God wants them to be," where is the evidence that most of them have in fact become "what God wants them to be??"
Evangelical Christians are blamed for many things and many attitudes--narrow, bigoted, right-wingers, hate-mongers, and so forth. What ever happened to the first century sneer--"They're Christ-followers?!" My desire is for the Church to BE THE CHURCH!--not a shadow of what Christ died and rose again for, but a vibrant, powerful force with which to be reckoned. Isn't that what God wants after all is said and done?
Saturday, August 22, 2009
Do we need a weekly sermon in church?
Another way to ask this question, "Do we need a single person, usually a trained minister, to regularly preach, on a weekly basis, to a congregation?" In the recent issue of Searching Together (Word of Life Church, PO Box 377, Taylors Falls, MN 55084), a Christian magazine edited by a friend of mine, a case is made by David Norrington (author of To Preach or Not to Preach, Paternoster Press, 1996) against having a regular weekly sermon by a single person, usually a minister, as the "norm" of church practice. Instead of such a regularly defined and proscribed practice, the author would vote for a more "dialogical," whole-body, or congregational style of learning together. He believes that the basis for the "sermon" being the main attraction for a Sunday service has no clear New Testament support, nor was it the norm for church gatherings for the first two centuries. Along with the institutionalism of the church came the single paid minister preaching a Sunday-by-Sunday sermon to passive numbers of people.
In this issue of Searching Together, Norrington takes on his reviewers (15 of them), who were greatly negative. Since this discussion took place in Great Britain, little North American church press has been given to the matter. Such British notables in the Christian academic and church world as Ian Stackhouse, J.F. Dunn, Andrew Davies and such magazines as The Banner of Truth and Reformed Theological Journal have given mostly negative and critical reviews. The weekly sermon has become a staple for churchgoers for a long time, and certainly since the Reformation for the Protestant church. This sermon is usually preached by the stated, regular, paid minister of a local church. While guest speakers and so forth may occupy the pulpit the FORM is a one-way, information directed, message given by a single person to a group of people, who are usually passive during the message.
Norrington's view has been criticized as a man who has an axe to grind against expository preaching. His response has been to say that no one has dealt with the New Testament and early church evidence he gives. His thesis is that "in the early church meetings, we see a practical outworking of the priesthood of all believers in which every member contributes freely, maturing and developing gifts and skills to be used for the benefit of all both within and without the meeting (1 Cor. 14:23-40). This paradigm is evident everywhere in the NT (cf. Heb. 3:13; 10:24-25; 1 Pet. 4:7-11). Indeed, the NT provides no other pattern. The notion that these gatherings regularly featured just one speaker and a passive audience is, as E. Schweitzer observes, 'completely foreign to the New Testament." (p. 52 of his book)
Sounds like an Anabaptist diatribe against the institutional church, doesn't it? Norrington is not, however, an Anabaptist, and the Word of Life Church is not a traditional, Anabaptist church in the Mennonite or Amish tradition. As a matter of fact, this magazine has heralded writers from the Reformed or Calvinistic camp many times. But, true to form, Norrington fits this church's belief that the true church is like a house-church with a more open-ended, community-led dialogue and interpretation of Scripture than the average evangelical church practices in North America.
There are many points for me to make. First, Norrington and a number of other evangelical writers have pointed to the tragedy of the typical Protestant institutional church today. Although there are some sterling exceptions, for the most part it is weak, irrelevant, ignored by the unChristian world, and mostly concerned for itself and its own theology and traditions. And I say this as a churchman and minister for over 30 years! Norrington's addition to the criticism of the institutional church is not surprising or earth shattering.
Second, I fully believe and teach a "gifts-oriented" church ministry. I believe, practice and promote a full-orbed, priesthood of all believers, one-body-with-many-necessary-parts type of ministry. I consult with a number of churches and ministers across a wide variety of denominations, and having a "gifts-oriented" ministry is a necessary part of a healthy, growing church. This is not new either.
Third, if the practice of a single Sunday morning sermon actually helps, rather than hinders, corporate involvement and ministry, what is the practical problem with it? Norrington, again along with many others, believes that such a monologue type of teaching is mostly ineffective. Current teaching theory and group psychology would agree with his premise. But theological and biblical illiteracy is rampant, and the declarative form of teaching is still an accepted way to communicate information. Sure, maybe it's not the best "group-learning" method out there, but it is compact, reproducible and has a place in the overall learning scheme. I would be careful not to "throw out the baby with the bath water" here.
Fourth, the desire and drive to "get back" to the New Testament church form and function is a frustratingly fruitless enterprise. And, I don't believe it is possible. What is possible and mandated is to teach and apply the universal principles from the New Testament and the whole Bible to modern people, times and circumstances. It is the Word of God that is binding, not the forms around which that Word functioned. There is a difference between "form" and "function" to be applied here.
Fifth, let's revitalize and revolutionalize the Sunday sermon! Preachers need to learn to be better spokespeople for the Gospel of Christ. People in the pew need to take more of an active role and part in the Sunday services and communication of the Word of God. Principles of group learning need to be studied and applied at the local congregational level. More and more people would agree with these assertions and suggestions. The Sunday sermon then still has a place, maybe not a New Testament mandated bibically required place, but a place nonetheless in communicating the Word of God today and in the future.
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