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Who’s Ready For Change?

Published by Dr. Lyle Schrag on Thursday, April 17, 2008 in NCLD. 0 Comments

When we first began to address the health of church leadership through the Best Practices for Church Boards workshops, it didn’t take long to realize the wide range of potential that existed. Soon after the first workshop, the need to train individuals for board leadership was expressed … answered by the Personal Edition. Immediately, church boards began to express a shared desire to explore critical issues … giving rise to the Advanced Workshop. All along the way, we have been building a toolbox of resources for church leaders. So, it was only natural that churches would propel us to a higher level of response.

One of the more critical requests that emerged was for the sort of personal consultation that a church would receive as help in plotting out a future plan. The Advanced Workshop of 2007 focused on that process. The Role of the Board in Strategic Planning and Vision Development, as prepared by Dr. Horita, helped chart a process that would help church leaders fulfill the first of their two board governing imperatives: To Direct. [The second imperative, as identified by Jim Brown in his book The Imperfect Board Member … is “to protect”, but that’s another topic in itself.]

To Direct … the mandate to sense God’s unique purpose [vision] for a congregation and plot a specific course into that future [strategic plan.] As an initial topic, the advanced workshop only whetted the appetite. Over the last year, we’ve begun to discover just how many churches would ask for help to pursue the process.

For over a year, I have focused my research on various agencies who provide such help: consultation, coaching… At last count, I had reviewed 12 different programmed responses, and received training and certification in 4. These range from Outreach Canada’s Vision Renewal to Christian Swartz’s Natural Church Development … to Church Central’s Church Coaching, George Bullard’s Spiritual Journeys … the list is long. It’s been a fascinating study. I’ve discovered a number of features that are unique to each. I’ve also discovered that each have their own similar outline.

One of the great assets that we have gained as the Fellowship of Evangelical Baptist Churches has been the experience of our new president, Dr. John Kaiser. His partnership with Dr. Paul Borden has given us an inside view of a process [Growing Healthy Churches] that has led to the Church Consultation Process that Dr. Horita has begun to deploy. That, along with the wide variety of resources that we’ve studied has open a repertoire of tools that allows us to address the unique character of each church.

One of the central issues that unlocks the process in any congregation is a readiness to change. I was fascinated to note, in my research, that change is a natural element to institutional life. In one study, it was noted that thirty years ago, churches could expect programs to have a life-cycle of approximately 5 years. It would take one to two years for people to settle on a mission, and a method, and start a ministry – that would remain effective for approximately 5 years before it would lose it’s impact and need to change.

For any number of reasons, the speed of society has shrunk the “shelf-life” of ministry. In 2006, a study posted online with Leadership Journal reported that programs now have a life-cycle of 2 to 3 years. The required time for preparation has remained the same. But, the speed of life has accelerated the need for change.

Several weeks ago, I met with a group of church leaders who have expressed a desire for a Church Consultation. As I sought to expose them to the path that they would face, we began by addressing the word: Change.

In one of the better books I’ve found on the subject, Leading Change in the Congregation [Alban Institute Publications, 2001] Gilbert Rendle writes “Working with congregations in change is not a dispassionate proposition. While working with goals and programs of the congregation, leaders will also be confronted with emotions … It is important for leaders to know what they and their congregation are feeling …The more helpful response of leaders is to wonder and question what message the feelings being expressed carry for the congregation.” [p. 106-107]

I found that it was really helpful to adapt an exercise from Rendle’s book [The Roller Coaster of Change] by asking the leaders to assess their personal attitude toward risk and change. I know it sounds simple, but my suspicion is that when you boil it down, people have one of two fears when it comes to change: They fear that there will be TOO MUCH change … or … they fear that there will be TOO LITTLE change.

We used a simple scale 1 to 5. 1 represented those who tend to fear ANY change as too much: they value stability above all else. The thought of change can be hateful to them. 5, on the other hand, represented those who delight in change and fear that they won’t get enough to satisfy their eagerness: they value creativity and flexibility.

Once we settled on the definitions, I asked the leaders to do three things: Using the scale – a line of 1 to 5 – they were to, each one, put 3 letters: M – where they felt that the majority of the membership in the congregation would land … L – where they felt that the leadership of the church was most comfortable as a group … and I – where they, personal, would identify their own attitude toward change.

The results were fascinating. They discovered that as a group of leaders, they shared more than they had expected – and were “readier” than they had thought to face the challenge. They also discovered, after some conversation, how they would be able to care for the congregation as they began to discuss new directions for the future. It gave them a place to begin.

It’s an assessment, I believe, that every group of leaders should take according to the responsibility to provide direction. As the advertisements say, results may vary … but insight is required as leaders seek to refresh vision, renew commitments, focus with clarity and serve with great effect.

Core Basics for Church Boards

Published by Dr. Lyle Schrag on Monday, February 4, 2008 in NCLD. 0 Comments

In November of 2005 we held our very first Best Practices for Church Boards workshop. At the time, it seemed to be the right thing to do and the right way to do it. Two years later, what seemed to be right has proven to be monumental. As of November, 2007 we have conducted 5 workshops throughout British Columbia – from the Lower Mainland, to Vancouver Island and into the Interior both in Vernon and Cranbrook. On March 8, 2008 we will return to Vancouver Island for the second time.

During the course of the two years, 30 Churches have sent their leadership teams – both Pastoral Staff and Board members. That represents close to one-third of the leadership of the British Columbia and Yukon Fellowship of churches. From those 30 churches, 240 Church Leaders have been registered as participants. The event in March will add to that number. In order to serve the leadership teams, 13 leaders have been trained and employed as facilitators to provide guidance to train effective Church governing leaders.

It has been a work in progress. After the first workshop, it became evident that more needed to be done. Both the interest and needs of Church Boards demanded a greater response than the Basic workshop could provide. This demand has generated a number of training instruments. Two [presented later in this Quarterly newsletter] have provided special training, first for the personal development and training of a Board member. Best Practices for Church Boards: Personal Edition has been published as a training tool under the title: Now That I’m A Board Member … a five-session course that includes both video instruction and workbook exercises. Even though it was only introduced in the Fall of 2007, 12 Churches have purchased it and are using it in a number of creative ways.

The second additional instrument, or Edition, of Best Practices for Church Boards has been the Advanced Edition. Each June, a specific issue has been targeted for training. In 2007, 5 Church Board teams met for a one-day workshop led by Dr. David Horita for training in The Board’s Role in Strategic Planning and Vision Development. As advertised, the Advanced Edition workshop on June 23, 2008 will feature Dr. Guy Saffold’s training on the role of the Church in making good decisions. [see below.]

Beyond the formal “Editions” of Best Practices for Church Boards, churches have begun to request Coaching assistance to address a whole array of congregational health issues. This has opened the opportunity for the Ministry Centre, the Northwest Centre for Leadership Development, and Northwest Baptist Seminary to focus resources that would elevate the health of local of congregations through consultation and coaching.

With each development, we have learned a number of lessons and confirmed a number of principles. A few of the lessons learned:

Church boards at large have a desperate need for training: At first, I thought that the interest shown by the Fellowship Baptist Churches was unique, something that was felt only by a few congregations. The fact is, the need for training is almost epidemic. As the Best Practices for Church Boards has expanded, interest has increased beyond the boundaries of the Fellowship. Each of our ACTS denominational partners – and more – have been watching us carefully with a high degree of interest. As I talk with the regional directors, it is evident that their church governing bodies are in serious need of the same sort of training. One of the key discoveries that we’ve made is that very few church board leaders are specifically trained for their role and responsibility, and are left to rely on either previous experience or vague intuition to guide them through their work.
The training of a Church Board is unique: There is a growing body of resource agencies that teach “board governance.” The growth of such agencies underlines the general need for such training. Such groups as the Banff Institute for Board Governance, the United Way and their Board governance training, and the Canadian Council of Christian Charities have created wonderful ways to train boards for non-profit, charitable organizations. But, one of the things that they have discovered is that while the Church is technically a non-profit, charitable organization – it is a unique species with a distinct character that possesses its own exclusive application.
Church boards need to see their work as a critical spiritual ministry: One of the standard questions that I ask of Board members is “what is your spiritual ministry in the local church?” More often than not, the answers omit the role of Board governance. They will point to “teaching a Bible Study”, “part of the worship team.” When I say, “but, aren’t you a Board member? Isn’t that a ministry?” they will often respond something to the effect that “no, it’s a necessary evil, someone has to do it.”

Such a response has reconfirmed two key principles that undergird our passion to elevate the quality of a Church Board. I continue to make this a challenge as Church Board Leaders consider their own level of performance. Two Principles:

Membership on a Church Board is a profoundly Spiritual Ministry: Leadership is listed among the differing gifts of grace listed in Romans 12 [verse 8] as a governing function. The definition of the term applies to practical administration, the type required of Church Board members. The spirit of the challenge is that of diligence [earnest, eager, careful.] …If it is leadership, let him govern diligently.
The Church Board is the Prime Community of the Local Congregation: When Paul outlines the qualities of oversight leaders in the Pastoral Epistles, it is significant to note that he points to character rather than ability, and the type of character that is assessed through community and ultimately builds community. I can’t help but read that and extrapolate a principle: that Board members form the definitive community of a church. The quality of their interaction and the integrity of their relationship has direct bearing on the health of the congregation. This principle can be measured by two corollary statements: 1. If a Church Board is unable to generate a Biblical sense of community – it will be extremely difficult to expect a congregation to enjoy a healthy sense of community; 2. By the same token, if a Church Board is able to generate a sense of Biblical community – the church stands a great chance of building a healthy sense of community throughout its fellowship.

The Church Board, the governing body, has a significant role. And, every possible opportunity to elevate the quality of service is well worth the investment.

In Praise of Process

Published by Dr. Lyle Schrag on Saturday, September 1, 2007 in NCLD. 0 Comments

As I’ve been working with church boards over the last year, I’ve noticed how many churches sense the need to refresh their vision, strategy, and mission. They struggle with finding the right structure for their leadership to perform their ministry effectively. They wrestle with finding a simple focus that would galvanize their fellowship. As they grapple with this issue, some have questions as to whether or not strategic planning is a Biblical concept.

In order to address the question, I have studied the Scriptures and collected a number of studies on the subject [Christianity Today has a wonderful article in it’s archives: Is Strategic Planning Biblical? By Mark Marshall] and have come to the conclusion that not only is strategic planning Biblical, it’s a mandate. It’s also hard work. Why? Because it is the product of a process.

Process is defined as “a series of actions directed toward a specific aim.” It consumes time, it demands thought, it requires conversation and it involves viewpoints. It is hard work, and because it is hard work is too often devalued. We want answers, and want them now. We want solutions, and not discussions. I’ve become increasingly aware of the need to promote process as a Biblical value, even more than I have had to endorse planning. The simple statement is that strategic planning is a Biblical concept, and careful process is God’s chosen method.

It’s a principle that I’ve had to endorse when a pastor wants to launch an initiative without having communicated with leaders, or consulted with others. It’s a principle that I’ve had to raise when a church wants to draft a set of ministry goals without having surveyed their people or their community. It’s become such a recurring theme that I’ve come to the conclusion that if you want to be a successful pastor – you must be process-oriented, and if you want to have a healthy church – it must be process-friendly.

In his Journal, George Bullard [www.bullardjournal.blogs] asked the question: Just How Important is Process? He begins with a series of questions: In making a decision in a congregation, how important is the process used? On a scale of one to ten with ten being high, how high would you rate the importance of process? How high th e importance of outcome or decision? How high the importance of impact or application of the decision?

He then applies the question to any number of congregational scenarios: the calling of a new pastor, the construction of a new building, the initiation of a new worship service, the launching of a ministry, the statement of a doctrinal stance, the management of a disciplinary issue. None of these are solved by quick solutions or handy edicts. To the contrary. When leaders exercise wisdom by mapping out a deliberate process and follow it with diligent care, not only is God able to guide them to a solution – He is able to build a more mature community.

Bullard draws the conclusion from the scenarios [I add my own bold-font for emphasis]: In many decision-making situations in congregations, process is at least as important as the decision to be made and its resulting actions. Process is not everything, but it is significant. Process is not more important than core values, although healthy process may be a core value. Process is important enough to make sure that even when people ultimately disagree, everyone has been treated as a person of worth created in the Image of God to live and love … Healthy process builds the capacity of a congregation to handle the really tough challenges of life and ministry in community.

He ends with a question that I find myself asking more and more with each church leader I meet: Just how important is process in your congregation? The response answers so many questions.

Finding the Right Fit

Published by Dr. Lyle Schrag on Friday, June 1, 2007 in NCLD. 0 Comments

I’ll begin this issue with a confession. It’s been three months since the last issue of the Leadership Connections. The silence is not due to idleness. In fact, it is just the opposite. Over the last three years, as I’ve labored hard to discover how to effectively direct the resources of Leadership Development, I’ve initiated several critical ventures. These ventures have matured to the point where they have given birth to solid products, and over the last few months their delivery has required my full attention.

One of the initiatives, The Best Practices for Church Boards, has proven to be quite fertile in creating further instruments to help strengthen healthy churches. As we’ve opened conversations with Church Boards, I’ve become aware of a number of significant shared issues. A survey of Churches that had attended the Basic Edition of Church Boards revealed that the number one issue that they faced was Vision Development and Strategic Planning. This issue became the focus for our first Advanced Edition of Best Practices for Church Boards and has produced a workshop that will be held later this month.

Running a close second to Vision Renewal and Strategic Planning was the issue of organizational structure: how to find the right structure for a healthy church governance. That struggle is faced by many churches.

There is no guarantee that if a Church finds just the right constitutional structure that it will have an effective ministry. But, having the wrong structure can almost certainly inhibit the ability of a congregation to serve and grow. Sometimes a church outgrows its structure and sometimes a structure outgrows a church. In either case, there are moments where it becomes evident to Church leaders that they are no longer configured in a way to handle to matters of ministry. It’s time for an administrative tune-up.

Gordon MacDonald, wrote of his personal experience with this moment in Leadership Journal [When The Wineskins Start To Rip, January, 1984.] While the Bible doesn’t prescribe a template for a standard Church Constitution and By-law structure, it does illustrate the dilemma. This is revealed in Acts 6 in the words “in those days, when the number of disciples was increasing, there arose a murmuring in the church.” Murmuring…interesting word related to an administrative breakdown. The complaints of the congregation expressed the sort of friction and irritation that requires the discovery a new organizational system, one that would free people to concentrate on the mission of ministry.

In the course of research for the Best Practices for Church Boards, I have developed a catalog of different governance models. As the United Way of Canada has looked at non-profit agencies, they have identified 4 different types of Board structures: Policy Board, Policy Governance Board, Working/Administrative Board, and Collective Board [www.boarddevelopment.org] An article published by Banff Executive Leadership, Inc. [The Challenge to Govern Well] identifies five different models: Structural [Traditional], Policy [Carver], Outcome [Cortex], Process [Consensus], and Competency [Skill/Practice] Models.

A lot of attention has been given to the Carver – or Policy – model as a clearly defined system, and many churches are finding that - given a few adaptations - the Carver model is quite helpful. But, at the same time, I am finding that many churches – particularly smaller churches – require a different model. They are finding, as Gary McIntosh says, that one size doesn’t fit all. The problem is, it’s hard for them to find a system that fits.

Gary’s book [One Size Doesn’t Fit All, Revell, 1999] is one of the standard texts that we give to the churches that attend Best Practices for Church Boards. His argument is that the size of a congregation creates it’s own unique environmental demands. McIntosh identifies three sizes of congregations: Small [15 – 200], Medium [201 – 400] and Large [400+] Others, like Bob Gilliam [of T-Net International], have identified more distinct size categories [25-45; 75-110; 150-225, 400-450; 700-750; 1000-1200] that represent various levels of congregational character. In essence, being a Church of 700 is much different than being a Church of 225. The dynamics at each level possess their own requirements and a structure that works at one level is not appropriate for another. In addition, the structure of a congregation is a significant factor that will determine whether or not a church both thrives at it’s level – and/or proceeds to the next. The challenge is to find a structure that would easily flex and adapt to the needs and conditions of growth patterns and leadership styles. Finding the right structure is critical in promoting healthy relationships, effective service and a mandate for mission.

The response that I am getting from the Best Practices for Church Boards churches has led me to expand my study on Church structure and Board models. Over the next year, I would like to create an instrument that would help guide churches to find a Board structure that would fit their needs.

To do that, I need your help. Here are some things I would like to know:

What size is your congregation?
How is the Church structured? Does the structure work well? If you were to change anything about it, what would it be and why would you change it?
Who sets the direction for the congregation? How are decisions made?
Who determines the use of the congregation’s resources?
What is the Pastor’s role? What is the role of staff? How do they relate to Boards and leaders?

These are just a few of the questions that I’d like to know. You may have more. In fact, you may wish to send me a copy of your church constitution with some sort of commentary: what do you like about it? How does it serve the needs of ministry? What would you like to change in it? Why?

It’s a critical issue, and we are in a position to help each other. I’ll look forward to hearing from you

When Emerging Leaders Go BOOM!

Published by Dr. Lyle Schrag on Friday, January 5, 2007 in NCLD. 0 Comments

Over the last three years as I’ve been seeking to create instruments to empower home-grown leaders, I’ve noticed that the greatest personal interest being shown comes from people of a certain age. Let me share an example: “I am an engineer, 50 years old, chair of our church board … my wife and I have been praying about our future plans to devote ourselves to full-time ministry in the next 5 years.”

I suppose I shouldn’t be surprised to discover a cultural phenomenon that is creating a huge impact in the church – the Baby-Boomer generation in transition. Over the last month, it has not been hard to collect a significant amount of research. This movement has been tracked by researchers for over a decade. Consider a few of the details:

1 baby boomer retires every 7 seconds in the US.
Baby Boomers [those born after WWII through early 1960’s] make up 25% of the total population of North America.
Baby Boomers in the US number 82 million. In 2001, the leading edge of this group turned 55.
Financial planners have recorded a significant shift in retirement planning indicating a significant rise in early-retirement, and active retirement.
Baby Boomers have the highest volunteer participation rate of any demographic group.
There are 12 million self-described Evangelical Christian baby boomers according to the Wall Street Journal.

The age wave is beginning to break over society with surprising impact. While Boomers have been sometimes branded as the most selfish generation, there is evidence that as they age they are proving to be much different. A study from the Corporation for National and Community Service in 2005 revealed that Boomers are not only more active in volunteer participation, but fully expect to extend their volunteer commitments to more mature – even career – levels.

This surge is being felt in a number of arenas. It has created an impact in the world of missions. In late 2005, Wycliffe Bible Translators built a volunteer mobilization center in Orlando, Florida in an attempt to keep up with their largest sector of missionary growth. Since the year 2000, Wycliffe has experienced an average of 40% annual increase in the number of “Boomer Missionaries.” Martin Huyett, Wycliffe’s vice-president for volunteer services explained, “these people have a certain amount of freedom and control … they want to do something significant, not just write checks.”

Along with Wycliffe, many mission organizations have begun to realize the value of the Boomer generation as the most healthy, well-financed, and highly educated retirement generation in history. According to Martin Huyett, “today’s 60-year-old is mature and needs far less training in living skills than his or her younger counterparts … a person in his or her 50’s and above has triumphed through their productive years and has built-in strategies for success.”

One organization, The Finisher’s Project, was founded by Nelson Malwitz as a way to match Boomers with the growing list of ministry opportunities provided by Mission agencies. Currently, the Finisher’s Project is working with 100 organizations, has placed over 1,000 people in full-time missions, has 1,000 people in process, and has an additional 1,200 people expressing their intention to make a transition in the next 2 years. Todd Johnson of the Center for the Study of Global Christianity said, “Most mission agencies are trying to work with this trend … that 20 years ago was unwelcome.”

Engaging “seniors” [according to Win Arn, Boomers prefer the title “middle adults”] in ministry may have been “unwelcome” 20 years ago. Now, they appear to be absolutely crucial to the life of the church. Jim Hughes, professor of Aging at Abilene Christian University, has questioned several conventional thoughts that may stand in the way of propelling Boomers into service. One has been the emphasis on youth ministry – with the conventional wisdom being that youth are the most open to faith commitments. Considering the level of interest in “significance studies” reflected in books like Bob Buford’s Half-Time, older adults are proving to be extremely responsive to issues of faith.

Another idea is that age, for older people, equals inertia. The reality of the Boomer generation is that there is an eagerness for change. Life passages such as retirement, the “empty nest” syndrome, are no longer viewed as debilitating. Instead, Boomers are proving to value mobility and the freedom to pursue creative options. Nelson Malwitz of the Finishers Project described this attitude: “as you hit 50, you no longer count your years from the time you were born, but you count the amount of time you have left. The BIG idea [of the Boomers] has to do with finishing well.” Backing up his comments, a survey sponsored by the Finishers Project among 600 evangelical Boomers reported that 61% are planning to retire early [as soon as possible as no later than 65] and pursue a second career. 54% said that they would consider a second career in missions. 81% expect to be able to pursue this service together with their spouse.

As I reflect on the growing body of statistics generated by the explosion of the Boomer generation, I find myself almost overwhelmed by the sheer number of implications. Apart from the fact that many of them are intensely personal [since I, too, am a Boomer] each seem to have a consequence for the future of the church. Let me share three quick discoveries:

1. The Boomers are ready – use them or lose them: Jim Hughes of the Abilene Christian University writes, “many churches look to younger people to fill significant roles, leaving older adults to trivial tasks.” Many Boomer post-retirement plans are being built around significance, mission, and impact. With their proven record of life-skills and initiative, if their Church won’t match their intentions in a serious fashion, they will find other avenues to influence their world.

2. The Boomers are capable – adapt and enjoy: One of the things I have noticed as I’ve sought to empower emerging leaders is that very few of them have aspirations for what the church would consider conventional ministry. Very few 50 year olds are eager to become Senior Pastors. Instead, one of the reasons that they are considering a more mature level of ministry is that God has stimulated a burden in their hearts for specific ministries – some of which are unique and exceptional. Todd Johnson, of Gordon-Conwell Theological Seminary reports that the Boomers are more interested in being active than just giving money. They have a passion to “start NGO’s, orphanages, business centers, health clinics, all at local levels.” Churches that strategically empower Boomers are discovering themselves suddenly engaged in ministries beyond their imagining.

3. The Boomers are passionate – put them at the nozzle: I discovered one subtle, but profound, comment that revealed the Boomer attitude. Their vocabulary reflects a difference in generational attitude. When it came to management and administration, Boomer’s parents would frequently use the word “delegate.” On the other hand, when Boomers speak of management and administration, they more frequently use the word “empower.” The difference between the two words reveals, I think, the key to mobilizing this generation in the local church. Since they already possess a history of initiative and responsibility, when it comes to initiating Boomer ministries – they should be set free to identify the target and aim the flow of ministry.

Those are just three quick, off the cuff reflections. You may have more – and I’d love to hear them. Better yet, maybe your church should hear them too.

Sources: Articles:

“Retirement: Retirees May Become Ministry Cutting Edge”, Andy Butcher, Christianity Today Online, 16 June 1997 [http://ctlibrary.com/1140]

“A Boom for Missions” John Kennedy, Christianity Today Online, February 2007 [www.christianitytoday.com/ct/2007/February/18.20html]

“Boomers: The New Wave of Volunteer Missionaries” Alex Coffin, Christian Newswire, 14 November 2007 [www.christiannewswire.com/new/356371502.html]

“Issue Brief: Baby Boomers and Volunteering: An Analysis of the Current Population Survey”, Corporation for National and Community Service, December, 2005 [www.nationalservice.gov]

Books:

FutureThink: How To Think Clearly In A Time Of Change, Edie Weiner and Arnold Brown, Pearson Prentice Hall, Toronto, 2006.

Organizations:

Finishers Project: www.finishers.org

The Power of Empowerment

Published by Dr. Lyle Schrag on Tuesday, August 1, 2006 in NCLD. 0 Comments

I am always fascinated by those who study trends and are able to discern the shape of the future. Their findings often allow me to see things I have not noticed before and to pay attention to things that matter most. I had that experience recently as I was browsing through one such study, Megashift by James Rutz [Empowerment Press, 2005.] While I tend to be a bit skeptical of raw, global statistics, I was surprised to read his report that: in 1960, there were 24 nonbelievers for every believer in the world. Now there are only 6.

Now, I am not sure how to verify those statistics [especially when I weighed them against other claims made in Megashift], but it did cause me to look beyond the Canadian border. There has been some limited growth reported in North America. Reginald Bibby recently reported of encouraging signs in Canada,. But our experience hardly sets the global lead. However, it’s true that there are significant pockets outside North America that are experiencing phenomenal growth. Wherever it may occur, that growth has set the stage for a trend - a Megashift - that is affecting the face of leadership in the Church.

"Empowerment," Rutz writes, ".empowerment of what used to be called "the laity" is the greatest paradigm-shattering event since the rise of the priesthood class in the second century. What we are seeing today is the greatest mega shift in the history of the church: a transfer of momentum from the steady hands of the leaders to the fleet feet of the followers. Empowerment of non-professional Christians is . rapidly revising Christianity."

That is certainly reflected in the rapid-growth areas of the world. Talking with missionaries, whether from the Philippines or Columbia or Nigeria, I’ve detected a common theme. Growth has required empowerment. Often the needs of ministry are filled by laity regardless of training or certification. Ministry happens, and in the words of Larry the Cable-guy, men and women of God "get up and get ‘er done."

The idea of empowerment, however, is not as simple as it may sound. One of the best books on the subject appeared in 1996, written by Ken Blanchard of the "One-Minute Manager" fame. Like many, I had read a number of his "One-Minute" books: The One-Minute Manager, Leadership and the One-Minute Manager.The One-Minute Manager meets the Monkey." The title of his book in 1996, now reissued and updated, was a message in and of itself:Empowerment Takes More Than A Minute [Barrett-Koehler, 2001.]

As I reflect on my life in ministry, and my experiences with congregations, I have to admit, empowerment is not necessarily easy. The "paradigm-shift" is a challenge to familiar structures, roles and responsibilities. The idea of empowerment is as much a mentality as it is a method.

Over the last three years as I’ve been focused on creating initiatives that would enable congregations to develop emerging leaders from within. At the heart of leadership development lies the spirit of empowerment. As I’ve reflected on this, I’ve come to some conclusions that are both Biblical . and obvious . that define empowerment:

Conclusion 1: Empowerment recognizes the inherent giftedness of God’s people. One word that could describe a more conventional form of ministry management would be Delegation. The difference between the two is that delegation is about giving power to people. Empowerment is about releasing the power that already exists in people - and getting out of their way.

In Romans 12, I Corinthians 12, and Ephesians 4 the source of power behind empowerment is the Holy Spirit. If one of the tenants of our faith is based on the "priesthood of all believers" it would seem reasonable to assume that God’s people are invested with knowledge, experience and power that awaits release. The mentality of empowerment begins when we look at each other through God’s eyes and realize that we are able.

Conclusion 2: Empowerment requires honest, candid communication. The first of three principles presented by Ken Blanchard is that for empowerment to occur is that Information must be shared by everyone. For whatever reason, it seems that there is a hesitation to risk free speech.

Bob Nelson [of FirstMoves.com] wrote that "traditionally, managers have been reluctant to share financial information." Yet there is truth to the principle that "while people without information cannot act - people with information cannot help but act."

Conclusion 3: Empowerment honors people by wedding authority with responsibility. Blanchard calls itautonomy within boundaries. General George Patton was a bit more blunt in saying "never tell people how to do things.tell them what to do and they will surprise you with their ingenuity."

Conversely, people who willingly accept responsibility but are prevented from making decisions or executing actions because they lack the authority become quickly and sometimes deeply demoralized.

Conclusion 4: Empowerment produces partnership. The third principle of empowerment presented by Blanchard is that old hierarchies are softened and replaced by energetic teams though empowerment. We often take a certain level of pride in the term "servant leadership." Empowerment actually turns the term into a reality. Again, Bob Nelson concludes that the structure of an empowered organization experiences a 180^oshift . from being a triangle with bosses at the top with people working beneath, to become a triangle with the employees on top and leaders at the bottom working for them..

Final Conclusion: any congregation that aspires to become an environment where people grow and leaders emerge must learn the lessons of empowerment . to prepare God’s people for works of service, so that the Body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Ephesians 4:12-13.

The Leadership Body

Published by Mr. Loren Warkentin on Thursday, June 1, 2006 in NCLD. 0 Comments

Consider the following episode. In an effort to start a small-group ministry, one church encountered a familiar problem: identifying small group leaders. Inspired by an example, the pastor invited everyone interested in small-groups to a dessert evening. As people arrived, they were seated around tables in small groups. They were each given a very simple piece of paper: a Bible verse, followed by a few questions … and instructed to “have at it…”

After about an hour of conversation, the pastor called the room to attention. Thinking that they were going to have a chance to share their insights, everyone was surprised when the pastor said, “Now, could I ask you to please put your papers and Bibles aside. I really hope you enjoyed your study, but I invited you here this evening for a different reason. Could I now ask you to do one thing as a group. At the count of three would you please, all of you, point to the leader in your group… one, two, three…”

The results were stunning, In every circle the fingers were all pointed in the same direction. While the people began to laugh, the pastor quickly added, “Now please keep your fingers pointed at your leaders while we take down names.” That night, the leaders were revealed.

Over the last few years as I’ve focused on leadership studies, I’ve come to the conclusion that leadership isn’t so much about leaders – but about community. At last count, I have reviewed 12 different instruments used to identify leaders - “Psychometric tools” like the DISC profile, Ministry Match, Spiritual Gift Profile, MMPI-2… They all provide a measure of insight into the types of personal strengths and weaknesses that pave the developmental pathway for an emerging leader. But, according to the pattern of Spiritual leadership, I have to believe that they only reveal a narrow band of discernment.

In the Pastoral Epistles, Paul instructed Timothy and Titus to identify leaders according to character traits, and I have to believe that such traits were detected by the community. When it came time for Titus to appoint elders in Crete, my imagination pictures the scene. Titus joins the Christians of the village at their weekly meal, and then stands before them. “Brothers and Sisters, I now ask you to do one thing as a group. At the count of three, would you please, all of you, point to the person who is blameless, not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain…the one who is hospitable, who loves what is good, who is self-controlled, upright, holy and disciplined…who holds firmly to the trustworthy message as it has been taught, is able to encourage others by sound doctrine and able to refute others who oppose it [Titus 1:7-9] Got that? Okay, one…two…three! All that was left to do was to take down the name of the new “overseer.”

Again, I have to think that when it comes to leadership it’s not so much about leaders…as it is about community.

Leith Anderson argues that spiritual leadership is more about “the matrix of followers.” Peter Senge expands that thought by saying that “we are coming to believe that leaders are those who “walk ahead” people who are genuinely committed to deep change in themselves and in their organizations. They lead through developing new skills, capabilities, and understandings – and they come from many places within the organization.” Combining those comments, Warren Bennis writes that “we…move into an era in which leadership is an organizational capability and not an individual characteristic that a few individuals at the top of the organization have.” [Taken from Leadership Next by Eddie Gibbs, IVP, 2005]

In essence, the discoveries turn the attention back to the church where leadership is not so much about leaders … as it is about community.

As I’ve continued studying leadership development, I’ve drawn some conclusions based on this discovery:

While it may be true that a good leader can build a healthy congregation, it is almost certainly true that a healthy congregation will give birth to good leaders.
While it may be true that a good leader can build a healthy congregation, it is equally true that an unhealthy congregation can damage a good leader.
It is certainly true that a healthy congregation in which all members: find personal significance in intentional relationships, develop to their full spiritual potential, and are able to weave their distinct contributions into the fabric of fellowship – continually produce great leaders.

The balance of concern in leadership development rests squarely on the quality of the congregation. Over this last year, we produced the course: Heart for Ministry as the first course in an initiative to provide a process for emerging leaders to be trained toward mature ministry. Within the month, I hope to build on this initiative with an announcement of a diploma program for emerging leaders. It is momentous initiative … but will only have limited value if it isn’t coupled with initiatives that make leadership not just about the leader … but about the community. The concern expressed by Fellowship Baptist churches … by your church … concerning leaders needs to be addressed with questions about community.

In the next issue of Leadership Connections, I intend to present news about a new diploma program AND an instrument for Church leaders shaped by the retreat in May: Best Practices for a Church Leadership Culture.

The Good to Great Church

Published by Dr. Lyle Schrag on Monday, May 1, 2006 in NCLD. 0 Comments

In 2001, Jim Collins produced the book Good to Great. His book was drawn from the world of business and intended to answer the question "Can a good company become a great company and if so, how?" The fact is that some companies have continuing, sustained growth in comparison to similar companies in the very same field. This factor captivated Jim Collin’s imagination. “Why are there companies that defy gravity and convert long-term mediocrity or worse into long-term superiority? What are the universal distinguishing characteristics that cause a company to go from good to great?

Good to Great has become a defining management study beyond the world of business. It didn’t take long for people to discover that the key discoveries had a direct application to Church life. As an example, the first discovery that they made was that a “great institution” was built upon a unique sort of leader – the Level 5 leader – marked by a blend of two distinctive traits: personal humility and utter persistence. It’s not hard to read the description of a Level-5 leader and see the epitome of a servant leader. As Jim Collins writes: Level 5 leaders channel their ego needs away from themselves and into the larger goal of building a great company.

In researching Christian Leadership Studies, I have encountered a number of presentations drawn around the outline of discoveries presented in Good to Great. It’s no surprise that in the five years since the publication of his book, Jim Collins was to pick up on that similar discovery. As expected, his study produced a significant number of invitations to address leaders in business – at conventions, in board rooms. What came as a surprise was the sheer volume of interest he received from what he calls “the social sectors”… in particular, the Church. Most notably, he was invited to participate as a speaker at the Willowcreek Leadership Conference. What he discovered was that while he was generally categorized as a business author, over a third of his readers came from the non-profit sector.

This interest intrigued him and prompted him to look beyond business and into the world of “the social sector.” What he discovered was that within the social sector [read: the Church] exists the possibility of true greatness. Simply stated, he discovered that “Greatness is not a function of circumstance. Greatness, it turns out, is largely a matter of conscious choice, and discipline.”

That statement is made in his latest writings, an appendix to the book: Good to Great … and the Social Sectors. He begins his monograph with a statement that may bring a smile to many: We must reject the idea – well-intentioned, but dead wrong – that the primary path to greatness in the social sectors is to become “more like a business.” Most businesses – like most of anything else in life – fall somewhere between mediocre and good. Few are great … why would we want to import the practices of mediocrity into the social sectors?

While his study heads in a different direction, what he discovered touches on the truth. There is a resource of motivation that runs deeper in the Church than it does in the world of business. It is in the enterprise of ministry that people go beyond product lines, production quotas, and the accumulation of net worth. It is in the Church where work is worship, and service is substantial. It is through ministry where people activate the new creature that is coming [II Corinthians 5:17] It is in the “business” of ministry that Gifts are expressed, passions discovered, purpose defined, and God is honored. And, it is through the labor of ministry that eternal transactions are made, and the “product” endures forever. At least that’s what it could be, should be, and would be if we employ another discovery.

As Collins reflected on the difference between “the good and the great” he uncovered a critical element, a culture of discipline created by conscious choice. He called it a relentless culture of discipline – disciplined people who engage in disciplined thought and who take disciplined action. Greatness comes from a culture that transcends business practices, and one that is created by the conscious, deliberate choice made by people of conviction.

Over the last several months, I have been doing research to prepare for the Convention Workshop: Best Practices for Leadership Culture Churches … and the Pursuing God’s Heart Workshop expanding the same issue. Over the last year it has become evident that Churches struggle with leadership development. Among the churches that have participated in the Best Practices for Church Boards, Leadership Development was the third most common issue identified as a critical concern.

As Churches seek to unlock the potential for greatness that God has invested in His people, this element of discipline becomes the key. Certain words keep appearing as Churches with a healthy leadership culture. Words like: Conscious – well-understood, commonly acknowledged values; Deliberate – well-planned, well-resourced processes; and Intentional – focused commitments. When disciplined people are galvanized by disciplined thought – it produces disciplined actions – that’s not just the theory described by Good to Great. It’s a pattern designed by God where People who are Disciples are galvanized by the teachings of Discipleship which produce a world inhabited by more Disciples. After all, isn’t that the definition of the Church’s mission: Therefore, go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit., and teaching them to obey everything that I have commanded you… [Matthew 28:19-20] The big questions: How well is the Church taping into this well of greatness? How intentional is your Church in creating deliberate processes to empower Disciples? How conscious and aware are the people of the processes designed within the Church that would allow them to go as far as God leads them? Churches with a healthy culture of leadership development are churches aimed toward something great.

Intentionality – The Key Ingredient

Published by Dr. Lyle Schrag on Wednesday, February 1, 2006 in NCLD. 0 Comments

In the process of researching leadership development programs, I’ve discovered that one word keeps appearing. In Building Leaders, Aubrey Malphurs defines the term “leadership development” as the intentional process of helping established and emerging leaders at every level of ministry to assess and develop their Christian character and to acquire, reinforce, and refine their ministry knowledge and skills [p. 23]. In Leadership Baton, the creators of the Center for Church-Based Training describe an intentional process of Discipleship Training and Leadership Development [title.] In The Equipping Church, Sue Mallory talks about the equipping culture of a church as having systems that intentionally change lives [p. 51.]

Intention…Intention…Intention… It’s the critical ingredient that breathes life into ministry. It’s what takes inert programs and fills them with purpose and meaning.

When I first started as the director of the Northwest Centre for Leadership Development, a number of wise advisors warned me: Lyle, whatever you do…whatever you do…don’t fixate on program. Make sure you understand process. Don’t obsess on curriculum. Make sure you grasp the plan first and foremost. Great advice! Wise counsel!

Too often, in ministry, the pressures of the moment demand an swift, effective, and urgent response. I have to confess the tendency to look for products that work without asking the question “why.”

With the warning, my advisors provided a word of assurance: Lyle, when you understand the appropriate process that connects what God wants, how God’s people are designed and how the Fellowship Baptist systems work…then finding curriculum won’t be a problem. It’s true. Over the years, I’ve been exposed to over 50 programs for leadership development, seen more books on leadership development than I can read, and discovered a world full of glossy courses and classes. The easy thing for anyone in church leadership would be to simply open a checkbook and start buying.

But, that just fulfills an old Chinese proverb: If you don’t know where you are going, any road will take you there.

Intention…Intention…Intention. I can’t read the Bible without realizing how important that word is to God. He created the world by design. He created humans for a purpose. He guides lives with a will. He fills life with meaning. He conducts Himself according to Intentions…and it’s no surprise that He would expect the same from us.

I love the way Phillips translates God’s command in Ephesians 5:15: Live life with a due sense of responsibility, not as those who do not know the meaning of life…but as those who do!

Every step taken toward Spiritual Maturity has to be “on purpose. Becoming a believer is an intentional act: if you confess with your mouth, “Jesus is Lord”, and believe in your heart that God raised Him from the dead, you will be saved.. Romans 10:9. Forming Spiritual disciplines is an intentional process: …make disciples…teaching them to obey everything I have commanded… Matthew 28:18-20. Learning to serve demands intentions: …each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms…I Peter 4:10.

In Ephesians 4, Paul speaks of Leadership Development as process intended to prepare God’s people for works of service. It’s not hard to look at leadership development and expect it to be guided by required learning objectives and measured ministry experience. But, the fact is, that’s not where Intentions begin…it’s where they continue.

Over the next few months, I will be producing a number of initiatives from the Centre. After working with a design team representing 11 churches over the winter, I will be circulating the first template of a template for an in-church certificate in Christian Ministry: The Next Step. In April at the Convention, and then in May in a Centre-sponsored workshop, I will be initiating a leadership conversation network with church leaders. As I prepare for each initiative, I am duty-bound to focus on process first…and an intentional process at that.

I’ve discovered that the churches who provide the very best environment for leaders to grow are churches who don’t wait until it’s time to train leaders. That’s not where their intentions begin…it’s where they continue. In fact, the churches who have become the best culture to raise leaders are those who have made every step of discipleship a clearly understood path of purpose and meaning.

Turning the Chinese proverb around, they are churches who “know where they are going, and pave a road to get there!”

The Spiritual Dimensions

Published by Dr. Lyle Schrag on Thursday, December 1, 2005 in NCLD. 0 Comments

In the book, The Unnecessary Pastor, Gene Peterson wrote a challenging thought:

As community diminishes, the “frenzy” for leadership accelerates, but it is more often than not a leadership that destroys community by functionalizing people. The more “effective” our leaders become, the less community we get. [Unnecessary Pastor, Eerdmans, 2000, p. 203]

Every time I read of another book on leadership, or another seminar on leadership, Peterson’s words come to mind. It does appear that when it comes to issues of leadership there is a frenzy. In a casual conversation a few weeks ago, a friend described a conversation he had with Dr. Allen Churchill, former senior pastor of the Dominion Chalmers United Church in Ottawa. In reflecting on the state of the Evangelical movement in Canada, Dr. Churchill commented on how similar our conditions are to those of the United Church in the 1960’s. It was in the ‘60’s, that the United Church began what he called an “incidental drift.” Issues of ministry took on a mechanical nature, and there was a unique focus on Leadership as a pragmatic study. From the seminaries, down into the churches, leadership became a matter of theory and management principles and technique.

The “drift” took the definition and practice of leadership further away from the Bible. Rather than referring to the Scriptures, or relating leadership to the dynamics of faith and the community of faith, leadership was measured through the models of management and through the school of business. As Peterson describes it, it became a matter of “function.”

If we were to anchor our definition of leadership to the Scriptures, we would find – at the core – that it is a matter of character. In the Pastoral Epistles, both to Timothy and Titus, we find that the measure of a leader refers to a person whose life is oriented and shaped by Scripture and whose speech flows out of that orientation and shaping, it is more a matter of character than of skill [Unnecessary Pastor, p. 202]

Sift through the lists of qualifications in Timothy and Titus and you will have a hard time writing a job description. Paul’s orders are not to find people who are able to run programs or raise finances. His concern revolves around the quality of character and spiritual formation.

Leadership and leadership development are not unique disciplines. If anything, they are an extension of the natural process of spiritual growth. The essential elements of a mature leader are rooted deep in the foundation of a character given birth in conversion, finding a voice through spiritual discipline, and discovering expression through obedient service. And, because service is something that is done in community, it is a matter of fellowship.

Over the last year, as I gathered materials for the Heart for Ministry course, I discovered a good number of assessment tools, tests that help a person assess their fitness. Many of the tests are helpful. But, I have this growing suspicion that they fall short.

When Timothy and Titus sought to detect people with the character traits described by Paul, they didn’t have computerized tests. As far as I can tell, they didn’t require anyone to sit down and take a Spiritual Gift inventory. Instead, they circulated in the community with a sensitive heart.

It’s as if God designed the Church, the community of Faith, to be a natural detector. It was in the community that a person would grow and it was the community that would be able to detect the integrity of their growth. It was among the people of God that a person would serve and it was the people of God who would confirm that their service was empowered by God.

It’s no wonder, then, that Peterson would have tied leadership and community into an essential partnership: If we let our imaginations be trained by the Pastorals when we go to work developing leadership in the community of faith, we are not going to be looking for talented people whom we can use. We will seek nurturing souls who are trustworthy and faithful.”[Unnecessary Pastor, p. 203.]

The Church is God’s chosen environment for leadership development. Over the next few months, I will be drafting a business plan to build a process for leadership development. It can’t be done without the Church in mind. It can’t be done without a healthy community. It can’t be done with congregations who make it their business to create and cultivate leaders from within. That is our Biblical mandate.

Home Grown Ministers

Published by Dr. Lyle Schrag on Monday, August 1, 2005 in NCLD. 0 Comments

In the May/June 2005 issue of the Evangelical Baptist magazine [p. 16], I wrote of the new trends in leadership development that demand attention. In it were themes that have I’ve echoed at the FEBBCY association meeting in Vernon, in conversations with pastors and leaders. The message has, for me, almost become a mantra.

Quick review: surveys reported in 1999 that 4% of people in ministry were "home-grown" ministers. By 2003, the number had doubled to 8%, and estimates [which are proving already to be low] were that by the year 2010 30% of people in ministry would have emerged into mature ministry from within the fellowship of the local congregation. The Church is proving to be God’s chosen source for a new generation of ministers.

Over time I have noticed two general responses to this news:

1. A few people find this to be a bit disturbing. Just a few. For at least 50 years the standard conduit for leadership development has been a fairly direct academic route. The path to ministry led from Secondary School graduation to Bible School/University to Seminary.directly into Ministry as a final career. While there still are good numbers of people who follow that direct path, it is in decline [the average age of students in Seminary is in the mid-30’s.] This decline disturbs some people who possess a number of fears including a question over the survival of precious institutions [like Bible Schools.] The fact is, these institutions are working hard to refocus their efforts to target an older, church-based audience.

2. Most people celebrate the news with the comment that "it sounds so Biblical." After all, the Church has, from the beginning, been the environment where leaders have emerged into mature ministry. The assumption was made in the book of Ephesians that a spirit-led fellowship would "prepare God’s people for works of service, so that the body of Christ may be built up and we all reach unity in the faith and in the knowledge of the Son of God and become mature attaining to the whole measure of the fullness of Christ [4:12-13]" In the Pastoral Epistles, Timothy and Titus were directed to identify leaders from within congregations and empower them into mature ministry. When most people hear about the trend of "home-grown" leaders, they see a return to a Biblical pattern.

One pastor added a further reflection. He shared his reflections on how people like John Maxwell have identified the pastorate as a "toxic profession" in light of what appears to be growing numbers of conflicts between pastors and churches. One of the reasons he identified was that the conventional route to ministry created distance between pastors and churches. Churches sent emerging leaders away to get trained, and then imported other leaders in to serve. "No wonder there’s a disconnect," he said. Good point.

My reaction to this is mixed. On one hand, I am thrilled to see the "leadership culture" of the local church strengthened. It is a sign of health, and an indication that Ministry is a natural expression of the whole process of Spiritual development. People are growing into ministry, and God is guiding them all the way.

On the other hand, I am concerned that we may cut the development process short. Home-grown leaders are moving into mature ministry, and they are being discovered primarily because of their ability to run programs well. But, being a mature minister is more than being a good mechanic.

I continue to find Paul’s orders to Titus to be a challenge. In Titus 1:5, Titus was ordered to appoint elders to lead the churches in Crete. Nowhere in those orders do I find: "an elder must be one who can run a good program, an elder must be one who preaches a powerful sermon, an elder must be one who can chair an efficient board meeting." The criterion given Titus go deeper. The qualifications of a mature minister are largely a matter of character.

Not long ago, I was reviewing a list of competencies that would guide the training of a mature minister. It caused me to think of the distinctive marks I’ve seen in those who have influenced my life, those who have lived lives of profound impact in ministry. Three phrases began to form in my mind. They were people possessed of: a greatness of soul, a depth of perspective, and a breadth of wisdom.

They were also people who were also able to perform with excellence. But the weight of their character went far beyond the programs they ran. And, I suppose the focus of training that we would design for the "home-grown ministers" would have to center on these profound dimensions of inner character.

During this next year, I hope to galvanize a plan for churches to design a program of development for their emerging leaders. I’ve already discovered that some people discount some of the offerings available from academic institutions as irrelevant. Fields of study like Theology or Spiritual Formation pale in comparison to what are viewed as practical "how-to" courses. While such courses appear irrelevant, they demand reflection - and produce such things as "greatness of soul."

REFLECT:

I would appreciate your response. As I seek to catalog the competencies that would go into Leadership Development, what would you identify? As you have been engaged in ministry, what are the resources of character you have had to draw on? As you have learned dependence on God, what competencies has the Holy Spirit brought to life in you? As you think of those who God has used in profound ministry - what is it that allowed them to serve so well?

New trends in leadership development

Published by Dr. Lyle Schrag on Wednesday, June 1, 2005 in NCLD. 0 Comments

In September 2001, the Alban Institute issued a special report identifying three major crises facing the North American church. Two of the three related directly to leadership development. A key finding confirmed the experience of most denominations; there is "a shortage of clergy to meet current congregational demands."[1] In essence, the attrition rate among the current pastoral leaders either matched or exceeded the replenishment rate. At the same time, the church is facing a period of growth where the need for mature ministers is expanding. In February 2005, Debra Fieguth reported in Christianity Today the results of three national polls conducted by Focus on the Family, Time Canada, and the Vanier Institute. For the first time in decades, weekly church attendance had risen in Canada, up 25% from the year 2000.[2]It is easy to identify a mounting challenge. While the numbers for the Fellowship of Evangelical Baptist Churches in Canada are difficult to calculate, in May 2003 it was estimated that 600 new, trained ministry leaders would be needed within a decade.[3] Over the next 10 years we need to see hundreds of newly trained pastors, church planters, missionaries, chaplains, evangelists, youth pastors, children’s ministers, theologians and Bible teachers emerge in our midst.

New generation takes a new career path.

We need to ask, "What is God’s chosen source for a new generation of ministers?" In the past, young people often moved into ministry as they would other vocations. After graduating from secondary school, they entered Bible school or university, and then proceeded to seminary to prepare for ministry. While such a flow continues, it is no longer the path followed by the majority of the current generation. In January 2005, Time Magazine reported on a phenomenon affecting the entire marketplace.[4] To a large extent, young people do not expect to settle on a career path until their 30’s. Social scientists call them "Twixters." They keep their options open, expect to experience a variety of careers, and delay making permanent commitments to family, career and ministry. Unsurprisingly, the average age of a seminarian across Canada is in the mid-30’s.

Once again, the big question is: "Where will God draw out a new generation of leaders and ministers to meet the needs of the harvest?"

The "homegrown" factor.

In 1999, Thom Rainer and the members of his research team at Church Central discovered a fascinating development.[5] In researching over 4,000 churches in North America, they uncovered a movement they entitled "homegrown ministers." At the time, it was only a "blip" on the radar, but a growing one. In 1999, 4% of people in ministry were "homegrown." In other words, churches were finding full-time ministry staff from their own membership. Within three years the proportion of "homegrown ministers" had doubled to 8%. God was doing something surprising. In 2003, researchers projected that by the year 2010, over 30% of people in ministry would be "homegrown." This figure has already proven to be a low estimate. In October 2004, Tom Harper, the publisher of Church Central, reported that 38% of all church and Christian non-profit leaders have come into their ministry as a second, third, or fourth career. We can draw some significant conclusions from this new trend. First, ministry is an expression of spiritual development and maturity. As people grow in faith, they learn the joy of service and ministry. The principle found in Matthew 25 in the parable of the talents is expressed. The Master reviews the investments made by his servants and promotes some of the good and faithful ones to positions of greater responsibility. A second conclusion is that God has designed the church to be the culture for developing leaders. People are brought to faith within the church and that is where they learn spiritual disciplines, discover their God-given purpose in life, and develop skills for ministry. A church that identifies itself as God’s chosen culture to develop leaders unites all of these into a meaningful process. People expect to grow, and it’s no surprise that when they do, God is able to tap a few on the shoulder with the invitation to "take it to a new level." A third conclusion is that those responsible for leadership development need to direct their attention to the church. It’s not unusual to hear pastors report conversations like this one: Pastor, I need your advice. I’ve got a reasonably successful career, and spend a lot of time at work, I find that I am living for the two hours a week when I am leading a Bible study.I can’t seem to shake this feeling that God wants me to kick it up a notch. What should I do? The efforts of the Northwest Centre for Leadership Development, and the FLTA need to focus on the answer to that question. What should a person do when God’s call them? The tools that are being developed, "Reproducing Spiritual Leaders, Heart for Ministry - a 12-session assessment study for pastors to serve as mentors with emerging leaders" are critical to the future of the church.

_______________

Wind, James P. and Gilbert Rendle, An Alban Institute Special Report: The Leadership Situation Facing American Congregations. September 2001 - available via download Duke University’s publication Pulpit and Pew, a journal devoted to research on Pastoral Leadership: www.pulpitandpew.duke.edu/links.html.
Fieguth, Debra. "Finally, Church Growth in Canada", Christianity Today Daily Newsletter, 1 February 2005.
Northwest Baptist Seminary FAQ, edition 3, 23 May 2003.
Grossman, Lev. "Grow Up? Not So Fast." Time Magazine, 24 January 2005.
Rainer, Thom. "Ten Predictions for the Church by 2010", Church Health Today enewsletter, Church Central, 10 January 2003.

Key principles that God uses to get our attention

Published by Dr. Lyle Schrag on Wednesday, January 5, 2005 in NCLD. 0 Comments

God’s Calling - Next Step. Identifying key principles that God uses to get our attention.

In the Bible, the term "call" does not simply describe God’s invitation for an elite few who might enter full-time ministry. In the last issue of Leadership Connection, ALL BELIEVERS were identified as "called people." Calling describes the way God expresses His will for Human lives: Believers are "called" to salvation - because it is God’s desire "that anyone perish, but everyone come to repentance" [II Peter 3:9]. When God expresses His will, you could say that the "voice" He uses issues a "Call." For whatever reason, whether it’s His will for people to find Him in salvation, grow in discipleship, or serve in ministry, when people respond to His call they do it is an act of faith, belief, and obedience. In essence, they become "bodies in motion." Each step they take in obedience creates a sense of momentum that God is able to direct and lead their lives.

That’s an important principle for believer’s to grasp. Not only because it extends the dignity of "calling" to all believers, but because it activates God’s presence into every corner of a believer’s life. It is this sense of Calling that makes all the difference in a believer’s life.

Not too long ago, I read what appeared to be a remarkable insightful assessment of North American Christianity written by the Swiss Theologian, Philip Schaff: [it is] more Petrine than Johannean; more like busy Martha than like the pensive Mary, sitting at the feet of Jesus. It expands more in breadth than in depth. It is often carried on like a secular business, and in a mechanical or utilitarian spirit. It lacks the beautiful enamel of deep fervor and heartiness, the true mysticism, an appreciation of history and the church; it wants the substratum of a profound and spiritual theology; and under the mask of orthodoxy it not infrequently conceals, without intending or knowing it, the tendency to abstract intellectualism and superficial rationalism. This is especially evident in the doctrine of the church and of the Sacraments, and in the meagerness of the worship … (wherein) nothing is left but preaching, free prayer, and singing.

Would it surprise anyone that Dr. Schaff wrote this assessment in 1854? In a century and a half, it doesn’t appear that much has changed. If anything, the spirit of "mechanical utilitarianism" [I love the richness of that phrase] has become the hallmark of Church life and ministry. We don’t lack for an abundance of business or busyness in our fellowship. What we lack is a thorough sense of "calling" that enlivens every moment of life, including the moments invested in Kingdom service. Without the profound sense of God’s presence - of God’s involvement in every corner of life, ministry can become just another job, a sterile responsibility.and occupational drudgery.

That’s not the heritage God intended for His people. The most powerful voices of the Reformation, Calvin and Martin Luther rightfully identified the Biblical teaching that included ordinary work, ordinary life, as a matter of spiritual "Calling." In 1520, Martin Luther put forth the case in The Babylonian Captivity - that the farmer in the field, or the farmer’s wife in the farmhouse, if they are doing their work by faith for the glory of God, are fulfilling as high and holy a calling as the pastor in the pulpit. The whole of life, lived in obedience to God’s will, becomes a matter of dignity and honor.

In his wonderful book The Call: Finding and Fulfilling the Central Purpose of Your Life, Os Guinness writes If there is no Caller, there are no callings, only work. I have to think that every believer has the responsibility to recognize God’s interest in every corner of life. To deny His ability to "make the call" in simple things is a tragic mistake. It mutes His ability to speak in strategic ways at crucial moments.

We have the choice to make a critical decision with our life. We can choose to live ordinary lives doing ordinary things in ordinary ways without any extraordinary sense of purpose. Or, we can choose to invest time, talent, and treasure in obedience to God’s will and direction, no matter how simple it may seem, knowing that even the most simple investment welcomes the God who Speaks, who Calls, who Directs.

There is a word for the first choice, the ordinary option. It’s a life as Occupation. For too many, that’s about all there. Occupy, occupy a spot, a place, for a period of time. God intends so much more for all His people. For those who deliberately make the first choice, there is another, a treasured word that describes each moment of their day. Vocation. Whether it is washing dishes or composing sermons, their labor possesses the dignity that comes from purpose and meaning. It is an expression of obedience, it is Vocation.

Vocation is rooted in the Latin word vocare, [rooted in the Latin word vox - voice] which is exactly the same word call, which has an Anglo-Saxon root. If we were to be painstaking in our theology, the word Vocare would appear on the list of God’s attributes as one of His imminent qualities. He is a Calling God, one who speaks with clarity. When He speaks with a Vox and we respond with obedience, we discover Vocation, a life of divine presence and personal purpose and.

When it comes to discerning God’s Call, the most obvious questions tend to measure a sensitivity to God’s Work and Ministry needs: Is this a work God wants me to do? Is it a work that I am able to do? In reality, there are a deeper set of questions that measure that assess the quality of the human heart: Have I become a person able to find God present in all areas of life? Have I been faithful in even little things? What areas of my life have been reserved for God and His purpose? How could the rest of my life been lived to His service? Do I rely on His resources for only certain actions, or have I learned to depend on Him for it all? If I were to look in the quiet corners of life, do I sense the presence of God? What lessons has He taught me in those corners?

In an earlier generation, Brother Lawrence learned the nature and value of such discipline. His book, The Practice of the Presence of God, he refused to discriminate between the chores of life and the labor of ministry. He was determined to find the presence of God whether he was working in his kitchen or worshipping in his church. He had a simple daily prayer that opened a whole new realm of understanding, Lord of all pots and pans and things.make me a saint by getting meals and washing up the plates.

It’s a curious thing to think that God would "make a saint" using simple chores. And, yet, that’s where the important lessons of ministry are learned.and discerned. Are you capable of faithfulness? Do you live in reliance upon God? Are you humble at heart? Are you able to serve? Are you willing to move according to His leading? [Next issue: 8 Heart-felt lessons that Measure God’s greater call.]

What is “Training Leaders”?

Published by Dr. Lyle Schrag on Sunday, August 1, 2004 in NCLD. 0 Comments

Over the last year, I’ve quickly discovered that leadership training has become something close to an obsession for this decade. In September, 2001, the Alban Institute published a special report: The Leadership Situation Facing American Congregations. This report identified 3 major crises facing the North American Church - two of which addressed issues of leadership development. The first was the general shortage of ministers available to the church. In essence, the annual attrition rate of pastoral leaders was beginning to exceed the replenishment rate leaving the church with either a declining or static rate of available ministers. The second crisis was related to the first. It identified the "burnout statistics," a crisis of concern for the quality and health of those in ministry.

Along with those finding, I discovered a number of dynamics that were beginning to emerge as a response to this "leadership crisis." One of the most telling was the emergence of "homegrown" ministers. According to the Rainer Report, in 1994, 4% of people in ministry were "homegrown." In other words, these were people whose service had proven so valuable to their local congregation that they were being employed as staff ministers. In 1999, that number had doubled to 8% . Estimates now indicate that by 2010, over 30% of ministers will have been "homegrown."

The combined impact of these findings can be seen in the tools being produced to train leaders. Over the year, I reviewed 45 different programs designed to train leaders. Some, from church and denominational efforts.others by separate professional agencies. 45 programs.and there even more to be discovered. The effort is there and the resources are being developed. But behind the scenes, several critical questions have to be raised:

What does it mean to be a "leader"? How does this training relate to followership and servanthood? Does this training recognize the process of spiritual development? Does it define ministry as a natural expression of mature discipleship?

Where is the emphasis of training focused? Is it to produce leaders who are able to do ministry - or on leaders who are able to be ministers? Or does that really matter?

What does this training mean to church when it comes to roles in leadership? Does it relate to a sense of "higher calling" and is there a sense of place and respect for those who would be called as ministers?

What are the critical elements that are required for training? Is there a healthy interaction between the individual and the community? Is there a forum required for deeper reflection? Are there relationships of mentoring and accountability and affirmation built into the process? Are important relationships - spousal impact - addressed through the process?

What culture does the program identify as the necessary environment for the leader to grow? Does this reflect God’s choice for the ecology of leadership development? I ponder these questions as we begin to build a foundation for a leadership model.

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Northwest Centre for
Leadership Development

Leadership Thoughts

Archive for the 'NCLD' Category

Who’s Ready For Change?

Core Basics for Church Boards

In Praise of Process

Finding the Right Fit

When Emerging Leaders Go BOOM!

The Power of Empowerment

The Leadership Body

The Good to Great Church

Intentionality – The Key Ingredient

The Spiritual Dimensions

Home Grown Ministers

REFLECT:

New trends in leadership development

New generation takes a new career path.

The "homegrown" factor.

Key principles that God uses to get our attention

What is “Training Leaders”?

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REFLECT:

New generation takes a new career path.

The "homegrown" factor.

Search the site

Article Author

Calendar of Events

Special Topics

Contributors' Articles

Academic Links

Denominational Links

Site Resources

Users

Lates

Northwest Centre for
Leadership Development