Monday 20 November 2017

Strategic planning: teamwork, governance


Teamwork:

Usually the senior pastor is the primary leader who thinks through and develops the mission and vision of the church.[1] However, when Moses led his people alone, Jethro warned him about ‘burnout’ and advised Moses to “select capable men… who fear God, trustworthy men who hate dishonest gain” and lead in a team (Exodus 18:18-21). These days, leadership practices are becoming more ecclesial, that is, team-orientated in expression, based on giftedness and call.[2] Character and attitude are more important than skills because “teaching skills is a snap compared with trying to do character or attitude transplants”.[3] One of the greatest dysfunctions of a team is the absence of trust.[4] Churches, like people, thrive and blossom in environments of trust, and become ugly and schismatic when overwhelmed by distrust.[5]

The words “trust”, “honesty”, “truth” and “integrity” are thrown around with apparent ease, but the living out is shallow or nonexistent.[6] In fact, character flaws are not always easy to spot, as the individual probably had years of experience in keeping them hidden, or the evil one is blinding you to them until they wreak havoc on a ministry.[7] Cultivating a vulnerability-based trust is when you trust others team members to the extent that you are willing to risk vulnerability. This means acknowledging personal mistakes, weaknesses, failures, needs and deficiencies to each other (Romans 7:14).[8] Honesty also involves taking risks to be honest about one’s resentments and anger that could otherwise infect the team with something poisonous.[9] The truth-teller may not be correct in his/her perception, but the beginning of correcting that perception is expressing it to others.[10] The goal is not to be perfect, but authentic.[11]

Team spirituality is also important. For Baptists, spiritual direction is a communal activity, performed by the whole church for each member of the church. Baptists ‘watch over’ one another and ‘walk together in the ways of the Lord’.[12] Members of community share insight and encouragement, pray for one another, step to challenge one another, etc. For Baptists, sanctity happens together or not at all.[13] The team is to learn together, as “a group of colleagues who come together in a spirit of mutual respect, authenticity, learning and shared responsibility to continually explore and articulate an expanding awareness and base of knowledge. The process… includes inquiring about each other’s assumptions and biases, experimenting, risking, and openly assessing the results.”[14] There should also be diversity in the team as leaders need others who complement them, not clone them.[15]

Governance:

It is important for a Baptist congregation to understand Baptist polity because church members are expected to attend church meetings. Most commentators suggest NT models of church polity are more descriptive than prescriptive. The NT does not lay down any blueprint for church government.[16] Most Baptist churches have a congregationalist polity, which is a “non-hierarchical form of governance founded on the principle that Christ is the only head of the church,”[17] and “requires the equal participation of the members and the guidance and involvement of the Holy Spirit in the process… to collectively discern the mind of Christ.”[18] The church is formed and led by mutual agreement of all its members.[19] However, if there is a proposed new ministry initiative, the larger the congregation the lesser the likelihood of total consensus.[20]

Some argue that church boards and committees should not take action unless they are unanimous in their decision. However, a unanimous decision is a rare occurrence in the real world. This is one of the reasons for working in teams: to get other viewpoints. There is the option of compromise and consensus. When people have to compromise, no one is happy. Consensus is where the team members take the attitude that they will attempt to support the decision of the team, even if they disagree with it, because their view has received a fair hearing.[21] Furthermore, if you conduct meetings but fail to communicate in general what happens in those meetings, you will not be able to lead the congregation, because they will not trust you. The pastor is responsible for communicating with the congregation, or at least find someone else on the team who does.[22]

The Council at Jerusalem (Acts15:1-31) is a biblical example of a meeting over a divisive issue that could have split the church in two and ultimately destroyed it.[23] The church founders appeared to have involved others in the process of church governance. Leaders met together deliberatively. There was a level playing field for debate and expression of opinion and the leaders reasoned theologically with the issue at hand. Leaders steeped in one way of doing things were open to change if God was doing something new. The leadership group appeared to have been led, as James seemed to be the leader who summarised the trend of debate with reference to the Scriptures (Acts15:16-19). Then, there was clear communication from the leadership to the people (Acts15:22-31).[24] The process of decision making was not mere democracy, but involved a discernment of the Holy Spirit’s wisdom. A written record of their decision was made.[25]




[1] Malphurs, Advanced Strategic Planning, 61.
[2] McNeal, Revolution in Leadership, 30.
[3] Pue, Mentoring Leaders, 154.
[4] Patrick Lencioni, The Five Dysfunctions of a Team: A Leadership Fable (San Francisco: Jossey-Bass, 2002), 188.
[5] Cladis, Leading the Team-Based Church, 107.
[6] Cladis, Leading the Team-Based Church, 115.
[7] Pue, Mentoring Leaders, 153.
[8] Malphurs, Advanced Strategic Planning, 227.
[9] Cladis, Leading the Team-Based Church, 118.
[10] Cladis, Leading the Team-Based Church, 119.
[11] Cladis, Leading the Team-Based Church, 122.
[12] Holmes, Baptist Theology, 155.
[13] Holmes, Baptist Theology, 157.
[14] McNeal, Revolution in Leadership, 50.
[15] Pue, Mentoring Leaders, 154.
[16] Winslade, A New Kind of Baptist Church, 14.
[17] Winslade, A New Kind of Baptist Church, 60.
[18] Winslade, A New Kind of Baptist Church, 68.
[19] Holmes, Baptist Theology, 96.
[20] Winslade, A New Kind of Baptist Church, 193.
[21] Malphurs, Advanced Strategic Planning, 44.
[22] Malphurs, Advanced Strategic Planning, 63.
[23] Winslade, A New Kind of Baptist Church, 116.
[24] Winslade, A New Kind of Baptist Church, 119.
[25] Winslade, A New Kind of Baptist Church, 120.

Sunday 19 November 2017

Strategic planning: leadership, discipleship, spiritual formation

(A cruise ship coincidentally passing through when my friends and I went to Milson's point 22Oct, 2017.)

Leadership:

The Chinese culture is authoritarian, which means the Chinese church has a greater tendency towards a model of unhealthy dependency, similar to the biblical example of Moses’ impossible attempt at being the sole leader,[1] where the pastor is expected to be the caretaker for all, the “spiritual doctor”, and the “parent” of the children of God.[2] The pastor may have unhealthy self-expectations, such as having to be omnicompetent and in control of everything, and be driven by a need to be needed, or by guilt.[3] Sometimes congregations may see their pastor as “vicars of Christ” and see themselves “game” critics.[4] When people seem apprehensive about taking on leadership responsibilities, this could be a signal of the tendency for unhealthy dependency.[5]

Matthew28:18 show the ultimate authority is Christ himself. The Lordship of Christ, the oldest and most basic Christian statement of faith, supported the concept of the church as spiritual and non-hierarchical.[6] The Baptists are not alone in proclaiming this conviction, but there is a Baptist emphasis on this.[7] The Baptist ministers are not intermediary priests between God and church members, nor are they vicars of Christ to the church. They are members of their church that walk alongside all the other members.[8] Winslade suggests that Hebrews13:17 in the original language is better translated as we are to “be persuaded by those who are in leadership and yield to them so that they can go in front of you and lead…”[9] This means leaders should not expect the congregation to submit and follow them blindly, but to demonstrate courtesy and respect towards those they lead by giving due time and energy to the process of persuasion when proposing a new idea. Likewise, followers are to demonstrate courtesy and respect towards those who lead by willing to listen and be persuaded by the wisdom of the new idea.[10]

The doctrine of the priesthood of all believers is beautifully seen in Paul’s analogy of the human body (1Corinthians12:12). If the church can put this into practice, the likelihood of unhealthy dependency on pastoral leaders will be reduced. However, this does not imply that all are able to lead or counsel or preach or administer or teach in the life of the church, because such abilities and gifts are given to some, but not to others. We all have a part to play, but we do not all have the same role.[11] Meanwhile, nowhere does the New Testament (NT) promote the idea of a special calling to a ministerial office that is somehow inherently higher and holier than that of others in the church.[12] Ogden believes that the closest thing to a job description of a pastoral role is Ephesians4:11-14: “to equip saints for the work of ministry, for the building up of the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God…”[13] “The equipping pastor initiates the maturing of the body by assisting the people of God to practice the ministries to which they are called.”[14]

McNeal goes further to suggest that the call in the church today is for apostolic leadership[15], a new breed of church leaders that will meet the leadership challenges of what it will take for the church to become more missionally effective,[16] so that the church shifts from an inward focus as a refuge (ie. cruise ship) to an outward focus as doing missions (ie. rescue boat).[17] Rather than just pushing for a growth in the number of members, it is important to remember that people outside the church think church is for church people, and they do not wake up every day wondering what church they can make successful and great.[18] To transform communities,[19] we also need to love the people in the communities. After all, a central focus in Jesus’ ministry was his care and compassion for the poor, and his healing of the sick (Luke4:18-21).[20] The Great Commandment (Matthew22:37-39) tells us to love God and love people.

Discipleship:

While God is infinite, eternal and perfect, humanity is finite, transient and sinful.[21] Not only is our time on earth limited, our ability to love others is also limited. As a Christian grows in Christ-likeness, his/her capacity to love increases while his/her unhealthy dependence on others decreases. It is important to identify the characteristics of mature disciples so that you know what they look like when they get there (Acts2:41-47; John8:31; 13:34, 15:8; Galatians5:22-23).[22],[23] Since core values are supposed to explain who you are, these characteristics should form the core values of the church.[24] Furthermore, discipleship is not about throwing some “church club membership” stuff on people. Leadership in a Christian context is typically one of role-modelling, where Paul calls people to follow his example in following the example of Christ (1Corinthians 11:1).[25]

Spiritual formation:

Spiritual formation is the most significant issue facing church leaders for the future.[26] The implementation of spiritual formation in the life of the church is imperative for spiritual renewal and revival. In Zechariah 4:6, the angel says to Zerubbabel, “‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty.” Spiritual formation is not something you begin with but forget as you take the next step. It is continuous.[27] Busier Christians are not necessarily more spiritual.[28] If we are too busy, we have little or no time to reflect, and we lack feedback spiritually, emotionally, psychologically and intellectually. “Most people who die of a heart attack enjoy the process right up to the last limit… Adrenaline feels so good that we actually become addicted to it.”[29] A balanced personal growth involves physical, intellectual and emotional wellness.[30] Scazzero believes it is impossible to be spiritually mature when one is emotionally immature.[31] Peace (Shalom) is a sign of spiritual maturity.[32] Furthermore, we are not simply developing better church members, but people who have a clear sense of mission and a desire to make a difference in the world beyond their church.[33]




[1] Winslade, A New Kind of Baptist Church, 124.
[2] Ogden, Unfinished Business, 115.
[3] Ogden, Unfinished Business, 121.
[4] Ogden, Unfinished Business, 127.
[5] “CABC-WR NCLS Profile,” National Church Life Survey, accessed Oct17, 2017, http://www.2016ncls.org.au/profile-number
[6] Charles W. Deweese, Baptists and the Lordship of Christ (Brentwood: Baptist History and Heritage Society, 2008), 8.
[7] Deweese, Baptists and the Lordship of Christ, 9.
[8] Winslade, A New Kind of Baptist Church, 222.
[9] Winslade, A New Kind of Baptist Church, 148.
[10] Winslade, A New Kind of Baptist Church, 149.
[11] Winslade, A New Kind of Baptist Church, 108.
[12] Winslade, A New Kind of Baptist Church, 160.
[13] Ogden, Unfinished Business, 131-132.
[14] Ogden, Unfinished Business, 133.
[15] McNeal, Revolution in Leadership, 19.
[16] McNeal, The Present Future, 125.
[17] McNeal, Revolution in Leadership, 33.
[18] McNeal, The Present Future, 10.
[19] McNeal, The Present Future, 42.
[20] Winslade, A New Kind of Baptist Church, 92.
[21] Artur Weiser, The Psalms (London: SCM Press, 1962), 143.
[22] Malphurs, Advanced Strategic Planning, 195.
[23] Malphurs, Advanced Strategic Planning, 197. Disciples are devoted to worship, fellowship, Bible study, evangelism, and service or ministry (Acts2:41-47). John’s gospel: biblical teaching (8:31), love (13:34), fruit bearing (15:8). Fruits of the Spirit (Galatians5:22-23).
[24] Malphurs, Advanced Strategic Planning, 146.
[25] Winslade, A New Kind of Baptist Church, 134.
[26] McNeal, Revolution in Leadership, 100.
[27] Malphurs, Advanced Strategic Planning, 79.
[28] McNeal, Revolution in Leadership, 101.
[29] Pue, Mentoring Leaders, 38.
[30] McNeal, Revolution in Leadership, 102.
[31] Peter Scazzero, Emotionally Health Spirituality. (Grand Rapids: Zondervan, 2017), 17. We are made up of many deep layers underneath our day-to-day awareness. Only the “tip of the iceberg” is visible. The 90% below the surface is often untouched by Jesus.
[32] Pue, Mentoring Leaders, 40.
[33] McNeal, Revolution in Leadership, 42.

Saturday 18 November 2017

Strategic planning: mission, vision


Mission:

There are some cultural parallels between first century Palestine and today’s globalised world. First century Palestine was polycultural, with Roman, Jewish and Eastern influences. There was religious pluralism. The Romans developed the transportation infrastructure which resulted in the spread of the Gospel across Europe. The coming of the Spirit at Pentecost reflected the strategic timing of God which eventually resulted in the global spread of the Gospel.[1] The Great Commission is to “make disciples of all nations, baptising them in the name of the Father, the Son and the Holy Spirit” and “teaching them to obey everything Jesus commanded us” (Matthew28:16-20). Furthermore, Acts1:8 tells us that we are empowered by the Holy Spirit to be witnesses for Christ to three kinds of geographical communities: our immediate or local community (analogous to Jerusalem), our intermediate community (Judea and Samaria), and our international community.[2]

Baptists are always one generation from extinction.[3] In addition to evangelising to the community, we need to evangelise to the next generation because our offsprings are not “born” Christian. Furthermore, many Chinese immigrant churches struggle to pastor the Australian Born Chinese (ABCs) who often fitting in better with the English congregations. Therefore, many Chinese immigrant churches have an English congregation. For example, the Chinese Australian Baptist Church West Ryde (CABC-WR)’s English congregation is one of the bigger ones compared to other Chinese immigrant churches in Sydney.[4] In such diversity, defining the mission of the institution is especially important for inspiring ministry unity (Ephesians4:3) because the mission give us a sense of direction on what we are supposed to be doing.[5] Leaders in the Bible have a strong sense of direction, eg. Moses lead Israel out of bondage to the Promised Land, Nehemiah rebuilt the wall of Jerusalem, etc.[6] It is also important to define the purpose, which tells us why the ministry exists.[7] I think CABC-WR already has a clear mission statement: “To build a community that loves God and loves others both locally and globally through the gospel of Jesus Christ.”

Vision:

“Without vision, the people perish.” (Proverbs29:18). A high percentage of churches that have either plateaued or declined in attendance and ministry impact have no visions, even if they might have plenty of plans and programs.[8] Vision is a leader’s most potent weapon.[9] Visions are motivated by a strong sense of mission and purpose. Effective leadership is visionary. In the modern world, management meant ensuring that employees had clear job descriptions and were doing the work prescribed by managers. A good manager is one who keeps his/her units in line, producing goods or services. In the postmodern world, people are less likely to be motivated by this kind of management.[10] Money is not enough: There needs to be meaning. Biblical leaders were visionary leaders: Given a call by God, they motivated people on the basis of something beyond them all that had ultimate meaning.[11] The core, the Great Commission, does not change. The vision is a compelling picture of what the mission will look like as it is realised in the life of the community.[12] An envisioning prayer similar to that of Nehemiah is important in establishing the vision.[13]

An effective vision “can inspire people, bring meaning to their work, mobilise them to action, and help them decide what to do and what not to do in the course of their work.”[14] Once the vision is identified, ministry leaders have to take enough time and involve enough people to effectively communicate the vision.[15] Communication that is thorough and multi-faceted is a form of vision-casting that leads to harmony, participation, and the capacity for radical systemic change with a minimum of conflict.[16] Communication can be informal, eg. getting the team members “talking up” people within their circles of influence. Formal communication involves the use of sermons, bulletins, newsletters, personal letters, video announcements, skits, and public testimonies from team members. Two way communications include a large public meeting, online chat and listening groups.[17]

Often a retreat setting is a great place to focus on stepping out a vision.[18] The congregations will have emotions towards change, and it is important to address these emotions.[19] People tend to fear the future and prefer to live in the present, or the past. Leaders can try and address that fear with vision clarity, so that the congregation can see where it is headed. Nehemiah’s emotions were touched deeply when he heard about the deplorable condition of Jerusalem and its people (Nehemiah1:3-4), which led to his return and the revitalisation of the city. It is important to pray for the Holy Spirit to work on the people’s emotions because when people think back over the planning process, the events that impacted them emotionally will be most vivid.[20]



[1] Reggie McNeal, Revolution in Leadership: Training Apostles for Tomorrow’s Church (Nashville: Abingdon Press, 1998), 22.
[2] Malphurs, Advanced Strategic Planning, 178.
[3] Stephen R. Holmes, Baptist Theology (London: T&T Clark, 2012), 143.
[4] This information came from Oliver, one of the leaders of the Mandarin young adults fellowship.
[5] Peter F. Drucker, Managing the Non-Profit Organisation (New York: Harper Business, 1990), 3.
[6] Malphurs, Advanced Strategic Planning, 106.
[7] Malphurs, Advanced Strategic Planning, 111. For instance, the intent of the mission is to make disciples, the intent of the purpose is to glorify God. The focus of the mission is on people, the focus of the purpose is on God.
[8] Carson Pue, Mentoring Leaders: Wisdom for Developing Character, Calling and Competency (Grand Rapids: Baker Books, 2005), 80.
[9] Bill Hybels, Courageous Leadership (Grand Rapids: Zondervan, 2002), 31.
[10] George Cladis, Leading the Team-Based Church: How Pastors and Church Staffs Can Grow Together into a Powerful Fellowship of Leaders (San Francisco: Jossey-Bass Publishers, 1999), 22.
[11] Cladis, Leading the Team-Based Church, 23.
[12] Malphurs, Advanced Strategic Planning, 128.
[13] Malphurs, Advanced Strategic Planning, 138.
[14] Pue, Mentoring Leaders, 132.
[15] Pue, Mentoring Leaders, 132.
[16] Brian Winslade, A New Kind of Baptist Church: Reframing Congregational Government for the 21st Century (Sydney: Morling Press, 2010), 234.
[17] Malphurs, Advanced Strategic Planning, 64.
[18] Pue, Mentoring Leaders, 146.
[19] Malphurs, Advanced Strategic Planning, 69.
[20] Malphurs, Advanced Strategic Planning, 69.

Friday 17 November 2017

Strategic planning and prayer

(A cruise ship coincidentally passing through when my friends and I went to Milson's point 22Oct, 2017.)

Strategic planning:

In 1988, 80-85% of churches in North America had either plateaued or were in decline. The number of unchurched people was as high as 70-80%.[1] S-shaped (sigmoid) curves represents the natural development of one's personal life and relationships. It depicts how life begins, grows, plateaus, and then ultimately dies.[2] Every institution wrestles with the question of what should change and what should never change. The functions of the church are timeless truths that must never change: eg. evangelism, worship, prayer and fellowship.[3] The forms of the church are timely vehicles that are tied to the church’s culture. Therefore, the church’s strategy, structures, systems, policies and procedures are subject to regular reviews.[4] Most leaders only act when they “see the tip of the iceberg”, where the church has plateaued or is in decline. However, the danger in this is that by then the congregation may already view the leaders as the very ones who led the organisation into its state of decline. It is always safer to assume that you are close to a plateau[5] and conduct regular ministry reviews. An organisation needs new direction every two to three years.[6]

Malphurs used the ship as a metaphor to describe strategic planning for the church. He describes the mission as the direction of the ship bound, the vision as a picture of the destination port,[7] the core values ​​as the navigators’ souls,[8] and the strategy as how the ship will actually sail to the destination.[9] He believes that the church is a “ship without a compass” when it doesn't have a good visionary strategic planning.[10] From the Scriptures we see that Joshua was very strategic (Joshua6:1-7; 8:3-23; 10:6-9),[11] and Paul strategically selected the cities he visited, eg. Ephesus was selected because it was the gateway to Asia Minor (Acts19:1-10).[12]

Nehemiah conducted a ministry analysis (Nehemiah2:11-17)[13] and used the results of his findings to establish the need for the mission to rebuild the walls of Jerusalem. He communicated this to the Jewish remnant living in Jerusalem and challenged them to attempt that mission.[14] A ministry analysis is used to identify icebergs. Those on the ship cannot see the iceberg because there is a heavy fog, but the ministry analysis is like a strong wind that blows the fog away, revealing the iceberg so that the ship can change course to avoid a deadly collision.[15] The internal audit looks at the organisational life cycle, performance, direction, strategy, outreach, in-reach, culture, obstacles, age, energy, emotions, and finance.[16] The external audit looks at the community, threats, competitors, and opportunities.[17]

Prayer:

Although planning is important, most of what has ultimate effect on the church happens outside of it and outside of its control.[18] The biblical approach to the future involves prayer and preparation, not prediction and planning. God wants his people to pray and prepare for his intervention.[19] Prayer must be present at the beginning and throughout the process. Nehemiah (Nehemiah1:4-11) prayed an envisioning prayer at the beginning of the process.[20] In fact, prayer is the number one strategic priority for the Baptist Association of NSW&ACT![21] The rapidly changing world is similar to the winds and waves that threaten the ship. Paradoxically, “waves” are often used as the metaphor for revival. Indeed, historically, revivals tend to happen during times of great instability where churches were persecuted! “If we are to capture the wind of the Spirit… what is the shape of the sails that can catch this fresh breeze?”[22] “Old, tattered sails need to be discarded because they will only tear under the force of the new wind.”[23] Eagles glide effortlessly in the air because they are able to capture the flow of the wind.[24]





[1] Aubrey Malphurs, Advanced Strategic Planning: A 21st-Century Model for Church and Ministry Leaders (Grand Rapids: BakerBooks, 2013), 8.
[2] Malphurs, Advanced Strategic Planning, 10.
[3] Malphurs, Advanced Strategic Planning, 70.
[4] Malphurs, Advanced Strategic Planning, 71.
[5] Malphurs, Advanced Strategic Planning, 13.
[6] Charles Handy, The Age of Paradox (Boston: Harvard Business School Press, 1994), 57.
[7] Malphurs, Advanced Strategic Planning, 128.
[8] Malphurs, Advanced Strategic Planning, 145.
[9] Malphurs, Advanced Strategic Planning, 195.
[10] Malphurs, Advanced Strategic Planning, 32.
[11] Malphurs, Advanced Strategic Planning, 31.
[12] Malphurs, Advanced Strategic Planning, 32.
[13] Malphurs, Advanced Strategic Planning, 72.
[14] Malphurs, Advanced Strategic Planning, 73.
[15] Malphurs, Advanced Strategic Planning, 73.
[16] Malphurs, Advanced Strategic Planning, 74-76.
[17] Malphurs, Advanced Strategic Planning, 76-77.
[18] Reggie McNeal, The Present Future: Six Tough Questions for the Church (San Francisco: Jossey-Bass, 2003), 92.
[19] McNeal, The Present Future, 93.
[20] Malphurs, Advanced Strategic Planning, 138.
[21] “NSW Baptist Strategic priorities,” Baptists of NSW&ACT, accessed Oct 15, 2017, https://nswactbaptists.org.au/wp-content/uploads/sites/19/2017/02/BA-Big-6-Strategic-Plan-2017-19-Final.pdf
[22] Greg Ogden, Unfinished Business: Returning the Ministry to the People of God (Grand Rapids: Zondervan, 2003), 94.
[23] Ogden, Unfinished Business, 95.
[24] “Sermon: wait… and be renewed. 15Oct 2017,” Chinese Australian Baptist Church in West Ryde, accessed Oct 23, 2017, http://www.cabc-wr.org/?sermons=20171015-%E6%9F%B3%E7%AD%B1%E7%A5%BA%E7%89%A7%E5%B8%88-%E7%AD%89%E5%80%99-%E5%BF%85%E4%BB%8E%E6%96%B0%E5%BE%97%E5%8A%9B&lang=zh-hans