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Terminal care for old churches or could we still replant them Atte Helminen

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Title: Terminal care for old churches or could we still replant them Atte Helminen


1
Terminal care for old churches or could we still
replant them? Atte Helminen
2
God Centered faith!
  • Nehemiah
  • "God of heaven, the great and awesome God, who
    keeps covenant and loving kindness with those who
    love him and keep his commandments Neh.15
  • These are the two attributes that Nehemiah saw in
    God
  • 1) The great and awesome God
    CAN do everything.
  • 2) The God who keeps his covenant of love
    WILL do anything.

3
See the Holy Spirit vision
  • Then after I have poured out my rains again, I
    will pour out my Spirit upon all people. Your
    sons and daughters will prophesy. Your old men
    will dream dreams. Your young men will see
    visions. In those days, I will pour out my Spirit
    even on servants, men and women alike.
    Joel 228,29
  • What do we learn from this text?
  • Holy Spirit is poured out to all people not
    just for the holy church people.
  • Young people really see visions
  • The older the people are the more difficult it
    becomes to believe it is possible. The young
    people that are inspired by the Holy Spirit do
    not know that it is not possible.

4
Helsinki Annankatu SDAchurch
  • 5 pastors before me during the last 10 years
  • Confused - ready for change
  • New elders - leadership
  • Hospitality childrens ministry music
  • Talked about love
  • Become a church planting church plan to give
    birth

5
Terminal care for old churches or could we still
replant them?
  • What could be a reason to let an old church have
    terminal care (let it die)?

6
Terminal care for old churches or could we still
replant them?
  • What could be a reason to start replanting an old
    church?

7
Jesus gave us 5 purposes (Matthew 2237,39
2819-20)
  • 1. WORSHIP Love the Lord your God with all
    your heart
  • 2. SERVICE Love your neighbor as yourself.
  • 3. EVANGELISM Go, and make disciples of all
    nations
  • 4. CHURCH MEMBERSHIP baptizing them
  • 5. DISCIPLESHIP teaching them to observe all
    things

By this everyone will know that you are my
disciples, if you have love for one another."
Joh.1335.
8
Wake up church!
  • Leonard Sweet said it quite bluntly to the point
    ministry in the twenty-first century has more in
    common with the first century than with the
    modern world that is collapsing all around us
    The institutional church in the next twenty years
    will continue more and more to look like the pink
    Cadillac with the huge tail fins...

9
Wake up church!
  • the church's leaders have Alzheimer's disease. We
    still love them. We remember and pass on their
    stories. But they're living in another world.
    They're totally clueless about the world that is
    actually out there. The problem is that they are
    captaining the ship." "Postmodern Pilgrims
    First Century Passion for the 21st Century World"
    by Leonard Sweet.

10
The new norm
  • Discontinuous change has become the new
    continuous change, and we were never trained to
    deal with this kind of world!... Discontinuous
    change is disruptive and unanticipated it
    creates situations that challenge our
    assumptions.
  • p.6-7 The Missional Leader by Alan J. Roxburgh
    Fred Romanuk

11
New imagination
  • God enters the ordinariness of our confused
    congregations and its organizational system. God
    enters among people who dont get it, who are
    often compromised beyond hope, and there God
    calls forth new imagination. Christian
    imagination is about announcing that God does a
    new thing by entering into the very real places
    where we are formed, to transform them. This is
    what the Incarnation is about.
  • p.30 The Missional Leader

12
How? 1 Cor. 127-28
  • God chose the foolish things of the world that
    he might put to shame those who are wise. God
    chose the weak things of the world, that he might
    put to shame the things that are strong and God
    chose the lowly things of the world, and the
    things that are despised,

13
The role of a pastor and a lay person
  • 1 Peter.29 But you are a chosen race, a royal
    priesthood, a holy nation, a people for God's own
    possession, that you may show forth the
    excellencies of him who called you out of
    darkness into his marvelous light.
  • Every believer has a direct connections to God
    through Jesus. Every christian is missionary with
    a mission.
  • Pastor Lay person no difference in purpose or
    value, only a different job description

14
The role of a pastor and a lay person
  • IN THE NEW TESTAMENT
  • Lay people were specialists who did mission work
    according to their abilities and spiritual
    gifts.
  • The pastors/priests were laypeople, who served
    full time training and equipping the lay people
    in their mission. They were equippers, who
    planned and lead the spreading of the gospel. At
    the same time they took part in mission work as
    lay people.
  • The main task of the pastor and the church is to
    equip and train the members in evangelism.

15
The role of a pastor and a lay person
  • When the pastor makes home visitations, gives
    out literature, preaches in the church or holds
    evangelistic meetings or does any other mission
    work, HE IS DOING LAY WORK AND NOT DOING THE
    (main) ROLE OF THE PASTOR.

16
The role of a pastor and a lay person
  • Epf. 411-12 He is the one who gave these gifts
    to the church the apostles, the prophets, the
    evangelists, and the pastors and teachers. Their
    responsibility is to equip Gods people to do his
    work and build up the church, the body of
    Christ.
  • They will always need pastors because these
    gifts are for EQUIPPING/COACHING of the CHURCH
    MEMBERS for their tasks as priests/missionaries

17
The role of a pastor and a lay person
  • If the pastor sees his/her task as doing laywork
    (missionwork) and if the members hire the pastor
    only to do layministry (evangelism), the church
    becomes weak and it will die.

18
The role of a pastor and a lay person
  • IN THE NEW TESTAMENT
  • The lay people were annointed and separated for
    their ministry by the Holy Spirit. This was done
    in laying of hands, in baptim and in the baptism
    of the Holy Spirit. (Acts.814-17 191-6
    Hebrews 61,2)
  • The Holy Spirit separated pastors and
    teachers for training task of the members.
    (Acts 132,3 1.Tim.414)

19
The role of a pastor and a lay person
  • In the Seventh-day Adventist church
  • In the beginning the pastors were missionaries
    and their role as a pastor was not very clearly
    defined.
  • We gave up the biblical model.
  • Nowadays many members believe it is their role
    to pay and let the pastors work on their behalf.
    Pastors may have even encouaged this
    understanding.

20
The role of a pastor and a lay person
  • Start from the beginning, says Ellen White
  • The ministers are guarding the churches that
    know the truth, while thousands are becoming lost
    without Christ. If the right kind of teaching had
    been given, if the right methods had been
    followed, every member of the church would do
    their part as members of their body They should
    be taught if they cannot stand alone without
    their pastor, they should be reconverted and
    become rebaptized. They need to be born again.

21
The role of a pastor and a lay person
  • PAUL IN EPHESUS
  • He lead the members of the church into a new
    relationship with Jesus and stayed 2 years
    equipping them for mission work.
  • THE RESULT This continued for two years, so
    that all those who lived in Asia heard the word
    of the Lord Jesus, both Jews and Greeks.
    Acts.1910

22
Understand the fall of christianity and
modernity
Christianity (institutionalized church)
the growth of the Kingdom of God worldwide
Modernity
0
500
1000
1500
2000
Postmodern time
Modern time
Old age
Middle Ages
23
Modern and postmodern evangelism
24
Modern and postmodern evangelism
25
New Churches quality
  • From To
  • Representative participatory
  • Hierarchies apostolic networks
  • "teaching" "discipling"
  • "come" "go"
  • believing belonging
  • Intellectual incarnational, holistic
  • Word-based Image/symbol-driven.
  • Rational experiential
  • Individual Individual-Communal.
  • "standpoint" a journey and a pilgrimage

26
For you
  • Do you have discipling relationships?
  • Break down church walls
  • Dont be afraid to experiment
  • Learn how to make mistakes
  • Maximize discontinuity
  • Learn and teach how to present a unique Christ in
    a relativistic world
  • For Gods sake, do something!

27
Gods natural plan God made us fruitful
  • Everything is planned to produce fruit
  • If there is now fruit, something is wrong
  • Jesus said I chose you, and appointed you, that
    you should go and bear fruit, and that your fruit
    should remain. John 1516

28
Matthew 628
  • See the lillies
  • of the field,
  • how they grow...

29
Mark 426-29
  • A man scatters seed
  • the seed sprouts and grows
  • All by itself the soil produces grain...

30
1 Corinthians 36
  • I planted,
  • Apollos watered,
  • God made it grow...

31
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32
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33
Cafe Seed strategic frame of reference
Vision
Discipleship
Values
Values
Strategic path
Strategic choices
Mission
Friendship
Leadership
Biblical mandate
Leadership
Vision
Ministries
Art
know-how survey
Wed

Small groups
Café evening
18
-
22
training
Recourcing
Sabbath
Late night
Power-hour
Saturday eve
Processes instruct.
Spiritual gifts
Roles responsibilities
at 19.00
at 20-23..
Kitchen
Public relations Seed Brand Guide
34
Vision Seed is known as a Christian community whe
re Jesus is at the center of our lives and His l
ove shines through us.
We serve God in everything
We encourage friendship with Jesus
We grow in prayer and in the Holy Spirit
We are authentic and accept differency in people

Values
We are friendly and love everybody
We use our Spiritual gifts
We understand the present time
and reach out accordingly
We comply with Bible principles and listen to
Gods will
Mission Seed touches people
We are faithfull to our small groups
We grow as Christs disciples
Biblical mandate 1.Cor.36 I planted, Apollos w
atered, but God gave the increase
We plant a seed together. God gives a limitless
growth. (LOVE Matt.2236-40, GO Matt.2819-20,
SALT Matt.513-16, COMMUNITY Acts 242-47, PRAISE
Is.6111, SEED OF FAITH Matt.1331,32).
35
Café Seed growth path
Friendship
Discipleship
Leadership
Basic Christianity
Level 1/Small group
Befriending
Contagious Christianity
Welcoming lunch
Baptism, church membership, personal service role
Seed club memberhsip, help in a service role
Small group leader, growing into leadership,
forming your own ministry team
Level 3/your ministry team
Level 2/ Your mission
Spiritual gifts
Ancient paths
Seed consept/ purpose
Faith, baptism, and salvation
Participation Events, Cafe-evenings, Power hou
r

Participation Small groups, Power hour, Worship

Particiapation LTG (group), Small group leader
meetings,
leadership training
36
Strategy for Church Planting and Church
Revitalisation
Matthew 28 19-20
Church Planting
Church Revitalisation
replanting
Friendship
NCD Survey
Discipleship
Vision, Strategies
Leadership
Equipping
Commitment
Self-directingSelf-supportive
37
THE HEART of a Servant leader
  • Why am I a leader?
  • We are all leaders (spouse, children, at
    work, at leisure)
  • Am I a leader who wants to benefit myself or
    others?
  • Am I a servant leader or a self-serving leader?

38
A Servant leader
  • How to know which one I am?
  • How do I handle feedback?
  • Do I spend time and effort in training new
    leaders?
  • Do I have a need for controlling other people?

Material The servant leader, Ken Blanchard and
Phil Hodges, 2003
39
A Servant leader
  • 1. How do I handle feedback?
  • Am I afraid of loosing my position if somebody
    gives me negative feedback?
  • Everything is on loan relationships, wealth,
    position
  • If I receive negative feedback, does it mean my
    leadership is no longer needed?
  • Servant leaders look at leadership as an act of
    service. They empbrace and welcome feedback as a
    source of useful information on how they can
    provide better service.

Material The servant leader, Ken Blanchard and
Phil Hodges, 2003
40
A Servant leader
  • 2. Do I spend time and effort in training
    new leaders?
  • Do I plan to replace myself with better leaders
    than myself?
  • Self-serving leaders who are addicted to power,
    recognition and who are afraid of loss of
    position are not likely to spend time in
    replacing themselves.
  • Jesus modeled sacrifical passion. He lived his
    legacy in intimate relationship with those he
    empowered by his words and example to carry on
    the movement.

41
A Servant leader
  • John 1515 I no longer call you servants,
    because a servant does not know his masters
    business. Instead I call you friends, for
    everything that I learned from my Father I have
    made known to you.
  • Servant leaders, who consider their position as
    being on loan and as an act of service, look
    beyond their own time of leadership and prepare
    next generation of leaders.
  • John 1412-13 I tell you the truth, anyone who
    has faith in me will do what I have been doing.
    He will do even greater things because I am going
    to the Father.

42
A Servant leader
  • 3. Do I have a need for controlling
    other people?
  • Pride and fear takes hold of a self-serving
    leader
  • Pride may lead to a person talking too much,
    seeking attention, showing of or rewarding
    himself too much.
  • Fear may lead to a person hiding behind his
    position, holding information, pestering or
    controlling others or not giving honest
    feedback.
  • Prov. 2925 Fearing people is a dangerous trap.
    But to trust the Lord means safety
  • Eg. Zacheus (a tax collector)

43
A Servant leader
  • How does a self-serving leader become a servant
    leader?
  • Experiencing unconditional love
  • A good role model
  • A crisis situation (a near death experience),
    death of a close person, illness, tragedy
  • A spiritual awakening / conversion
    (work of the Holy Spirit)

44
What am I hear for?
  • But blessed are those who trust in the Lord and
    have made the Lord their hope and confidence.
    They are like trees planted along a riverbank,
    with roots that reach deep into the water. Such
    trees are not bothered by the heat or worried by
    long months of drought, Their leaves stay green,
    and they go right on producing delicious fruit.
    Jer.177-8

45
Biblical Adventism
  • ?
  • Jesus
  • Did he ask from his disciples how do people
    enjoy my preaching, do they follow my
    instructions and teaching?

46
Matt.1613-16
  • Now when Jesus came into the parts of Caesarea
    Philippi, he asked his disciples, saying, "Who do
    men say that I, the Son of Man, am?" They said,
    "Some say John the Baptizer, some, Elijah, and
    others, Jeremiah, or one of the prophets." He
    said to them, "But who do you say that I am?"
    Simon Peter answered, "You are the Christ, the
    Son of the living God."

47
Terminal care for old churches or could we still
replant them? What does it take?
  • God centered faith
  • Waiting for Gods timing
  • Finding Gods purposes
  • Wake up leaders!
  • Understand the discontinuous culture
  • Understand my role as a pastor
  • Understand postmodern conversion
  • Understand Gods natural growth principles (NCD)
  • Friendship Discipleship Leadership
    (strategy)
  • Character Servant leadership
  • Clear identity as an Adventist Christian clear
    witness
  • ? become a missional leader ? an adventist
    movement

48
Additional material
49
All in heaven
Vision 2005 - 2015 The vision of the Finnish Se
venth-day Adventist church is to invite every
person in Finland to receive the good news about
Jesus and His soon coming.
Values 1. Everyone is precious 2. Living a good
life
3. A loving community
Mission Loving Finland for Christ
Biblical mandate Matt.2818 20 and Rev.146
12
Foundation The BIBLE is Gods reliable
revelation of himself and of the way to salva
tion
The rock Salvation in Christ Jesus
50
  • Mission
  • LOVING FINLAND FOR CHRIST
  • (THE WAY) By leading people to experience
    salvation in Jesus Christ and joining believers
    in His church through baptism.
  • (THE TRUTH) By proclaiming Gods eternal Gospel
    and the prophetic word of the Bible.
  • (THE LIFE) By encouraging to grow and rejoice in
    mercy and the truth, thus preparing people for
    the coming of Jesus.
  • (Joh.146)
  • Values
  • 1. Everyone is precious
  • Every person is infinitely precious to God and
    for us (John 316 2Pet.39)
  • 2. Living a good life
  • Every day with Jesus (Gal.220)
  • 3. A loving community
  • Everyone is entitled to a loving community of
    believers (Eph.413-16)
  • Foundation
  • The BIBLE is Gods reliable revelation of
    himself and of the way to salvation
  • The rock
  • Salvation in Christ without own deeds, by
    grace, as a gift. (John 316, Eph. 28, 2
    Cor. 61)

51
The Missional leader
  • Equipping your church to reach a changing
    world
  • A book by Alan J. Roxburgh Fred Romanuk
    (a leadership network publication, 2006)

52
Emerging Churches
  • emphasizes an incarnational, servant approach
  • sees church not as a once-a-week gathering but as
    a community to which one belongs that relates to
    the whole of life.
  • It is a community in which each person makes an
    active contribution.
  • emphasize hospitality and are therefore small.
  • Small not because of their limited appeal, but
    because they are committed to maintaining their
    values of community, accountability and service,
    and to being reproducible on an exponential scale.

53
Challenge
  • not many church leaders are equipped to lead such
    a church

54
Consumer church Missional church
  • Church leaders who have captured the vision often
    cry
  • How do we transition from a consumer model of
    church to one that is essentially missional in
    nature?
  • How do we birth such a church, when we have
    never had the opportunity to be involved in one?

55
Change process
  • The new norm Discontinuous change has become
    the new continuous change, and we were never
    trained to deal with this kind of world!
  • Continuous change develops out of what has gone
    before and therefore can be expected,
    anticipated, and managed. e.q. the maturation of
    children
  • Discontinuous change is disruptive and
    unanticipated it creates situations that
    challenge our assumptions. The skills we have
    learned arent helpful in this kind of change.
    There is no getting back to normal. e.q. internet

56
Pastoral / Missional
  • Conclusion In a situation of rapid discontinuous
    change, leaders must understand and develop
    skills and competencies to lead congregations and
    denominational systems in a context that is
    missional rather than pastoral.

57
A leader must be able to help a congregation
  • understand the extent to which strategic planning
    and other such models misdirect the church from
    faithful witness in our culture.
  • create an environment wherein Gods people can
    discern for themselves new forms of life and
    witness.
  • thrive in the midst of ambiguity and
    discontinuity.

58
Missional leader
  • understand and develop the capacity to innovate
    new culture within a congregation.
  • is a cultivator of an environment that discerns
    Gods activities among the congregation and in
    its context. It is leadership that cultivates the
    practice of indwelling Scripture and discovering
    places for experiment and risk as people discover
    that the Spirit of Gods life-giving future in
    Jesus is among them.

59
1 Cor. 127-28
  • Paul said, God did not choose the powerful or the
    rich to build the kingdom rather, God chose the
    foolish things of the world that he might put to
    shame those who are wise. God chose the weak
    things of the world, that he might put to shame
    the things that are strong and God chose the
    lowly things of the world, and the things that
    are despised,

60
God calls forth a new imagination.
  • God enters the ordinariness of our confused
    congregations and its organizational system. God
    enters among people who dont get it, who are
    often compromised beyond hope, and there God
    calls forth new imagination. Christian
    imagination is about announcing that God does a
    new thing by entering into the very real places
    where we are formed, to transform them. This is
    what the Incarnation is about.

61
Congregations can change
  • The majority of the church is no longer in Europe
    and North America, it is in the southern
    hemisphere. With few resources, the church is
    growing and vital it is addressing the dire
    needs of its peoples in the places globalization
    and economic development have ignored or left
    behind.
  • Yet the church in North America, Europe and
    Australia is in serious decline. It operates in a
    context of confusion, anxiety, resistance and
    loss. Churches in these parts of the world are
    driven to recapture a lost sense of place and
    importance in their culture. They are beguiled y
    an ideology of growth, numbers and trends. Energy
    is focused on marketing themselves as providers
    of religious goods and services to seekers. Yet
    despite the effort, a great many congregations
    and denominations continue to lose members.
  • Some leaders confess they dont know what to do
  • An initial step in cultivating a missional
    community is understanding the dynamics that
    brought declining communities to their present
    crisis.

62
  • Twentieth century church and its leadership
    models and organizational structures invested
    heavily in producing leaders with a highly
    developed capacity to perform the requirements
    and expectations of a church in this stable,
    predictable environment. The result is multiple
    generations of leaders with little experience or
    knowledge of how to lead when the context tips
    out of stability into discontinuous change.

63
  • Missional leadership cultivates an environment in
    which the people of God imagine together a new
    future rather than one already determined by a
    leader.

64
Some characteristics of emergent leadership
  • they manage ambiguity and dont need the quick
    closure of a solution or a large plan
  • a sense of shared conviction we are together
    for something important
  • they have to be together to think aloud and test
    new ideas because they havent been in this
    situation or environment before
  • communication is face to face confront
    challenges that cant wait for a scheduled
    committee meeting.
  • in the beginning organizational life is informal
    there is no handbook, no set of rules. People
    come together to do what needs to be done at the
    moment, handbooks are written after the fact and
    on the go. Mission and vision statements are put
    together along the way, not at the beginning.

65
Some characteristics of emergent leadership
  • people learn through a never-ending process of
    trial, error, and experimenting. Leaders create
    an environment where failure is permitted because
    they know it will happen often. It is more
    important to create a culture that values and
    permits risk.
  • leadership keeps congregation free of hierarchy
    and topdown or expert authority
  • It excels in a situation or environment that is
    ambiguous, where groups face multiple challenges
    with no clear answers.
  • It focuses on the cultural rather than
    organizational formation of the community.
  • It sees challenge not as a crisis or exception to
    be managed but as an opportunity to be embraced.
  • See strategy as emergent, not linear. Leaders
    dont move according to a predetermined plan but
    learn to cultivate engagement and experiments
    that release the missional imagination of the
    people.

66
Performative congregation
  • They deploy tactics, programs, and techniques
    that improve but do not fundamentally change
    their performance (better worship, preaching,
    evangelism, small-group life, discipleship
    process, mission trips, and so on). They resist
    change that requires them to shift significantly
    away from the habits, skills, and capacities that
    have brought success up to this point.
  • They will expect steady growth so long as they
    just performed in an average manner, stayed away
    from internal conflict and kept programs
    updated.
  • In the last couple of decades, the wider culture
    has been radically destabilized. The result is
    congregations and leaders being ill prepared for
    the new environment.

67
Characteristics of performative leadership and
organization 1/2
  • 1. organizational culture is characterized by
    well-developed structure with clear lines of
    function, roles and expectations, rather than
    loose network of teams and groups as in the
    emergent organization. Leaders are professionals
    with a degree certified by a denomination to do
    the performative work of the church
  • 2. large-scale planning displaces just-in-time
    emergent leadership action. Leaders believe their
    job is to come up with plans and solutions for
    the congregation. They believe topdown planning
    brings the best results.
  • 3. scecialization of roles and programs is the
    norm. The laity is perceived as not having
    requisite training or skills.
  • 4. Focus on ability to perform the skills
    required for running a congregation.
  • 5. Hierarchy displaces loose association. A
    constitution or operations manual is likely to
    define and regulate appropriate roles and
    functions in the system.

68
Characteristics of performative ledership and
organization 2/2
  • 6. The source of knowledge is shifted. Instead of
    a learning community, experts, professionals and
    positional power send a message of knowing what
    to do and controlling what is done.
  • 7. Experience a loss of overall, shared vision.
    Although a few people can articulate the vision
    that formed the congregation, people focus on
    current programs and how their needs are being
    met.
  • 8. Formal groups, committees and meetings replace
    informal social interaction. Sharing information
    in the form of bulletins, newsletters or church
    announcements is communication.
  • 9. Planning is rationalized, not emergent. It is
    based on the predictability of past results and
    an assumption that the future will continue to
    develop the same. As a result, planning continues
    the present culture into the future, moving from
    the center to the periphery, in a process in
    which people agree or disagree by means of vote
    or financial support.

69
Reactive congregation
  • As the cultural and social context goes through
    massive change, the skills and habits of a leader
    in performative culture are insufficient to
    navigate in the new environment. The result is an
    experience of diffuse confusion, conflict and
    anxiety in the face of unrelenting episodes of
    crisis without end.
  • Leaders work harder, for longer hours and with
    fewer resources at what they have been doing all
    along. They find they must address ever more
    crises with little time to imagine alternatives.
    But the answer is not trying harder and working
    longer.
  • As the financial base of the systems erodes, with
    resultant cutbacks in personnel and budgets, more
    pressure is placed on fewer people. Productivity
    declines, creativity disappears, and stress
    grows. As the congregation or denomination moves
    deeper into crisis, leaders face demands to put
    out fires, manage dysfunction, and furnish
    solutions. These demands leave them with neither
    time nor energy to do the job for which they were
    hired. Feeling they have no answers, the leaders
    struggle or leave a situation they never signed
    on for.

70
Reactive organization in crisis how does it
look?
  • People become anxious, expressing anger at
    leaders for their inability to address the
    situation
  • Staff retreat into ever-deeper silos to protect
    their dwindling budget and positions. Subtle
    power and political struggle emerges as they
    fight over policy, staff, and finances in order
    to maintain control.
  • Battle lines form around issues other than those
    that are critical to the life of the system.
    People take sides and demonize each other over
    secondary issues, which further reduces the
    systems ability to address the real crisis.
  • A constitution, books of order, and operations
    manuals are used to assert control.
  • Some opt out (emotionally and physically) of the
    organizations life They might do so by setting
    up their own network or suborganization. The
    system becomes Balkanized around secondary issues
    that deepen the crisis.
  • As preassure increases, leaders resign to relieve
    stress in their lives.

71
Reactive organization confused leadership
challenges
  • One must become aware that the challenges are no
    longer routine and cant be addressed by the
    methods and assumptions of the performative
    culture. The system is in a situation where
    performative strategies, values, and approaches
    will never work. The issues the organization
    faces are not well understood, and attention
    needs to be given to developing peoples
    awareness and understanding of the situation, not
    to strategic plans or organizational change.
  • The reactive situation is a place of instability
    and crisis that must be managed, not fixed. The
    organization needs a measure of stability to
    cultivate the creativity and innovation required
    to rediscover missional life. The skills for
    doing this involve cultivating dialogue and
    listening across the system or denomination.

72
Leader and the reactive situation - what happens?
1/2
  • The leaders in the reactive situation usually
    come up with some form of a bold plan (BHAG -
    big, hairy, audacious goals). The theory behind
    this approach is to find some new vision or focal
    mission before the system enters crisis. This
    supposedly bold new vision might involve reaching
    a certain group or type in the community, or
    planting a huge number of new congregations over
    a ten-year period, and so on.
  • The vision is supposed to galvanize the
    membership and turn the ship around. It usually
    stops the process of listening to and engaging
    people who are in crisis. As a methodology it is
    leaderdriven, from the top, and does not engage
    the people themselves in forming a new
    imagination. In most cases, the bold new future
    soon begins to look like a whole lot like the
    same old present, and the main result is that
    leaders spend down hope among the people.

73
Leader and the reactive situation - what happens?
2/2
  • A reactive crisis is a transition where people
    recognize the impossibility of regaining a lost
    past but have not yet internalized how to become
    another kind of culture.
  • In the reactive situation, the role of the leader
    is not to escape the crisis through a BHAG but
    invite people into a place of dialogue and
    engagement amid crisis. It is there that people
    (Gods people among whom the Spirit is present)
    begin to discern and imagine a different future
    for themselves. This leadership calls for a
    combination of performative and learning
    organization skills.

74
Transition organizations
  • Once a congregation in the reactive situation
    realizes its regulatory responses are no longer
    working and the crisis reaches a critical level,
    the congregation faces a number of options.
  • It might continue in a state of distress and move
    into a period of steep decline leading to death
  • it might seek out a leader who will impart a new
    vision and remake the congregation in a radically
    new mold
  • it can choose to enter the performative lower
    zone transitional situation which has the
    potential of inviting people to learn again how
    they might imagine fresh ways of being Gods
    people.

75
System change in congregations context for
missional change model
  • 1. Focus on the culture, not the organization
  • unless the culture of a congregation is changed
    all the sound programs and organizational changes
    that have been implemented evaporate. As a
    result, the congregation eventually reverts back
    to previous habits.
  • e.q. diet control, obesity is not going away but
    is instead getting worse. Why? Because the books
    and their programs dont address the deeper
    cultural issues that make eating certain foods
    the norm, that shun exercise, and that encourage
    a sedentary lifestyle.

76
System change in congregations context for
missional change model
  • 2. Focusing on culture does not change culture
  • Searching for happiness cannot bring happiness
    it is the result of things other than the search.

  • Culture change happens in a congregation when
    Gods people shift their attention to elements
    such as listening to Scripture dialoguing with
    one another learning to listen and becoming
    aware of and understanding what is happening in
    their neighbourhood, community, and the places of
    their everyday lives.

77
System change in congregations context for
missional change model
  • 3. Change takes time and small steps (even baby
    steps)
  • 4. Starting with alignment is not the answer
  • Alignment, a strategic planning process or lining
    up congregations strategy, staff, skills,
    systems, style, people, resources and shared
    values around a common goal or vision. This is a
    classic performative practice style.
  • The only way to create alignment, however, is to
    negate the messy reality that Gods future
    emerges from Gods people nonlinearly and
    unpredictably. Alignment assumes it is possible
    to define outcomes from the front end. Such
    certainty is impossible in a context of
    discontinuous change.
  • Alignment emerges from experiments, dialogue, and
    engagements together in the work for the emergent
    culture.

78
How to move from a performative-reactive culture
to emergent culture.
  • 1. Awareness (4-6 months)
  • Through intensive communication events, both
    one-on-one and in groups, leaders take people
    through dialogue and discussion about the need
    for missional transformation of the church
  • until people can put their feelings into words
    and be heard, they are held captive by
    unarticulated anxiety. Leaders must create a
    listening space to allow people to become aware
    of what is happening within and among them.
  • awareness develops by being able to speak about
    where the people of God find themselves in terms
    of their real lived experiences at this moment.
  • until people have gained awareness, they cannot
    commit to change.

79
How to move from a performative-reactive culture
to emergent culture
  • 2. Understanding using dialogue to integrate
    thinking and feeling (3-5 months)
  • The dialogue and discussion serve to bring
    thinking and feeling modes of understanding
    together into a coherent pattern of
    understanding.
  • The leader is like a midwife assisting a birth
    process that must follow its own mysterious ways.
    If the ground is prepared and the leader
    cultivates the proper environment, shaping a
    space rather than forcing a strategy or plan, the
    process of missional formation will encourage a
    congregation to organize itself and change will
    emerge.

80
How to move from a performative-reactive culture
to emergent culture
  • 3. Evaluation applying awareness and
    understanding (3-5 months)
  • What is currently happening in the congregation
    is evaluated in light of awareness and
    understanding.
  • as awareness and understanding engage the
    congregation, its desire for actions increase.
    This is not the time for action and planning, but
    evaluation. Members need to take time to evaluate
    their current activities, attitudes, and values
    as a congregation relative to its changing
    context.
  • people need to ask about the support they need in
    terms of skills, structures, and resources to
    move forward with deliberate actions for
    missional innovation or to halt the process.
  • The leader needs to communicate frequently that
    the congregation is not going to choose wholesale
    change but is going to learn how to develop a
    missional future by taking small, significant
    steps.

81
How to move from a performative-reactive culture
to emergent culture
  • 4. Experimentation risking some change (3-8
    months)
  • People begin to identify actions that they
    believe will move them toward becoming a
    missional church. The critical world is action.
    People will experiment through action.
  • adaptive change is the kind that congregations
    strongly resist. This is why they dont need
    another overarching strategic plan to bring about
    change in the church but instead need emergent
    change. It is about encouraging the congregation
    to develop multiple forms of experimentations.
  • the people who experiment do not claim to have
    all the answers and they do not want to control
    all the outcomes
  • Someone said I now have hope, I believe we can
    make this church a great church for the Lord
    because we are being given the resources and
    tools to make a difference rather than being told
    what to do.

82
How to move from a performative-reactive culture
to emergent culture
  • 5. Commitment signing on to new ways of being
    church
  • People commit to getting others involved in the
    process of moving through awareness to
    understanding, to evaluation, to experimentation,
    and finally to commitment.
  • The experiments gather more people, the
    confidence of the community grows. They believe
    they can become an emergent congregation
  • a missional culture is embedded in the
    congregation not as the idea of one person, not
    because of the personality or power of a specific
    leader, but because the people themselves have
    taken on a new way of being church together.

83
How to prepare yourself to lead a missional
change?
  • Take stock of what you know
  • understand the environment in which congregations
    now function
  • Know yourself as a leader
  • take a snapshot of who you are as a leader at
    this moment and how others perceive and
    experience your leadership. Ask for direct, clear
    and honest feedback, e.q. 360 degree instrument,
    which asks a cross section of people with who you
    are working and among whom you are pasturing to
    evaluate you as a leader along several
    dimensions.
  • Listen
  • spend time actively listening to trusted friends,
    colleagues, and mentors to ask them a series of
    questions. Try to perceive a clear sense of the
    key areas for change and development.
  • Focus on key areas and issues
  • focus only on two (three at most) critical areas
    identified through the listening process
  • Develop an action plan
  • design a clear, intentional learning path to
    develop the identified skills over a 12-month
    period. The plan includes identifying the kind
    of training required, where the training can be
    received, how it will be done (schedule), when
    the training will take place and who else might
    need to be involved.
  • The plan often takes the leader in a zone of
    personal discomfort where they need to risk
    learning unfamiliar skills, habits, and
    capacities that they are often afraid to
    address.
  • The plan also requires the leader to identify
    specific action areas where he/she actively
    experiment in using these new skills.
  • Commit
  • This is a journey without a destination a
    discontinuous change
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