tabletalk

Missional Church: A Field Guide - Cultivate a Healthy Climate

In this chapter, Van Gelder and Rouse use one of my favorite descriptions of significant leadership - "Convey a non-anxious presence." This is also a theme in "The Starfish and the Spider". The authors comment that this kind of leadership is more reflective and thoughtful in nature. "They are able to stand back from a situation and observe with some objectivity what is really going on." They quote from Peter Steinke's work, "Congregational Leadership in Anxious Times" - "The leader's 'presence' can have a calming influence on reactive behavior. Rather than reacting to the reactivity of others, leaders with self-composure and self-awareness both exhibit and elicit a more thoughtful response." - P.76 in Field Guide.

The words worth paying attention to are: non-anxious, observe, reflective, thoughtful, non-reactive, self-composure, self-awareness. Where are these abilities developed? For me they are learned behavior. My growing up years and subsequent survival years as an adult were managed by being "in-charge" and assertive. I was a reactive (and often still am) leader. I could go along with the group until I felt it turning away from where I wanted things to go, or thought they should go. Then I would assert my leadership role. This was born out of anxiety. The anxiety was that, like my growing up years, I was moving into an area where I was out-of-control. This was an invitation to chaos and that was unacceptable.

How then does that change? It doesn't happen in the crucible of leadership crisis. I believe it happens when that crucible casts us out into the desert and we are faced with ourselves. There we need to take time to listen, and observe, and reflect, and learn how to be non-anxious with our desert circumstances. By desert I mean those dry places of our lives, those places where our supports have been taken away. The places where we are exposed for our frailty and we are vulnerable. It may the desert of our hearts and minds that no one but God can see, but it is still a wilderness.

My anxious self would want to fix the circumstance and run forward into some other place where I could control my environment. But that only serves to hide my anxiety. No, the key is to learn to remain with my anxious self until the anxiety is attended to and made peace with. It's ok to be anxious. But my anxiety must not rule my actions. So I make peace with it when I can. Acknowledge it. Understand it. Offer it up. Hand it over. Live in it. Until it's affect is diminished.

This is the critical step to being able to handle other people's anxiety. It keeps my anxious self from getting mixed up in the anxieties of others. Then I am not reactive in leadership. I am able to allow for other's anxiety to be expressed. It's ok to be anxious. But let us not allow our anxiety to rule the day.

Jesus comments on this in the Sermon on the Mount. Something about birds and God's love for human beings and tomorrow. It is truly an act of faith to be non-anxious. The road there is through the desert wilderness of our own souls.

Just a note: The expert, the CEO, the driven leader....they will only add to the organization's anxiety not diminish it. At some point it all falls down.

Post-Advent: C.S. Lewis - After the Resurrection

Christmas Eve, my friend Jerry Tankersley used a section from The Lion, the Witch and the Wardrobe that I want to use here. After Aslan, the great Christ-Lion of Lewis's Narnia tales, returns to life, he takes the girls, Lucy and Susan to the Witch's house. This is what happens.

"What an extraordinary place!" cried Lucy. "All those stone animals-and people too! It's like a museum."
"Hush," said Susan, "Aslan's doing something."
He was indeed. He had bounded up to the stone lion and breathed on him....
..."Oh, Susan! Look! Look at the lion."
I expect you've seen someone put a lighted match to a bit of newspaper which is propped up in a grate against an unlit fire. And for a second nothing seems to have happened; and then you notice a tiny streak of flame creeping along the edge of the newspaper. It was like that now. For a second after Aslan had breathed upon him the stone lion looked just the same. Then a tiny streak of gold began to run along his white marble back - then it spread - then the colour seemed to lick all over him as the flame licks all over a bit of paper - then, while his hind-quarters were still obviously stone the lion shook his mane and all the heavy, stony folds rippled into living hair. Then he opened a great red mouth, warm and living, and gave a prodigious yawn. And now his hind legs had come to life. He lifted one of them and scratched himself. Then, having caught sight of Aslan, he went bounding after him and frisking round him whimpering with delight and jumping up to lick his face...Everywhere the statues were coming to life. The courtyard looked no longer like a museum; it looked more like a zoo."

Two observations. First, I'm reminded often that Presbyterians have, in recent years, been identified as God's frozen chosen. Along with my previous post, I believe it is true enough of many. It is like we have been frozen by the Witch's wand into stony statues. Part of the wonder of Christmas is the unfreezing of human hearts. This is the childlikeness I spoke of earlier. One of the tasks of Christmas for the church is to breathe God's Spirit into the world and bring it to life. For many Christians, it is having Christ break the spell first - we've fallen asleep and become "the frozen chosen". Animated not for their own sake, but so that they can assist in turning other statues into real beings.

Second, I'm reminded that when we do invite new life, particularly in the church where we have become content with being the non-messy statuary, it will look more like a zoo than a museum. A lot messier. A lot more exciting. Certainly more challenging. Don't forget this. If new life is moving into your static congregation or set of friends, it will be more like a zoo. Nothing will be status quo and you can't force it backwards.

The world needs to be transformed into Christ's living beings. But so does the church. Too often we are content to stay in the statue garden. Christ brings life-giving breath to all. May he begin with us this season.

Missional Church: A Field Guide - God's Vision for Congregations (Christmas!)

Rouse and Van Gelder believe that God's vision for congregations is to live out its missional identity. Congregations need to live out their sent-ness.

Let me give you an example. A friend of mine pastors a church that is about 10 or 12 years old. In the past, their church has spent a lot of money and energy on creating a spectacular Christmas Eve with everything from live animals to pyrotechnics. Things flew and illumined, startled and marveled those who came. Each year it was bigger and better and thousands came. It was a prime example of a ministry that we would call attractive in nature. Their Christmas Eve was an excellent event that brought many into contact with their church.

Earlier this year they decided as a leadership not to do it. It wasn't merely about money. It was a definite dis-ease with the "come to us" attitude that so many of us adopt during this season. They decided instead to go to different parts of the community and tell the story of Christmas through their actions of kindness and sacrifice throughout their city. They decided to go to the people. I will be curious to know how it all went. But I think they get it right.

How appropriate. How risky. They run the risk of alienating their own congregation by canceling the "big event" and giving themselves away. Why - isn't Christmas Eve service a tradition for my family? How can we celebrate with our family without it?! It's so cozy and warm and ... for us....for me...for my...I.... The opposite of missional is 'I' 'me' 'mine'...the heart of missional is 'thou' and 'thine.'

This is the description of missional - sent! We are sent into the world. It is the essence of incarnation, the very essence of Christmas...go into the world. God isn't just with us (the church) God is with the world! Maybe this is a good Christmas message.

Let me give you another example. On Christmas day, some friends of mine are headed East to be with family. During the last year they became acquainted with a homeless man who was working the 12 step program at the Rescue Mission. One of the parts of the program is to take responsibility for past actions and make amends. The man had an outstanding warrant and went back to Maryland to face charges. He is serving time in prison for his part. On Christmas day my friends will spend part of their Christmas day in prison visiting him. They truly count it a privilege and are looking forward to it. Their friend has been in prison for a few months now. They will be his first, and to date, his only visitors.

Maybe these two true stories will serve as an encouragement and example of what is meant by being sent into the world. Missional character is Christmas cheer for the world.

Missional Church: A Field Guide - 6 New Realities

This is the first in a series of reflections on a new publication from Craig Van Gelder with Rick Rouse. It is called "A Field Guide for the Missional Congregation" (see it under my book recommendations). I want to take us through the book and see where it can help us develop missional congregations.

The first chapter is rhetorical by title as far as I'm concerned. It asks the question, "Does the Church Have a Future?" Anyone reading the book has already decided, Yes!" What that future is - truly is up for grabs. In this chapter the writers introduce 6 "new" realities. If you've been a missional reader over the last few years, these aren't new. But to many in our congregations they are still fresh perspectives. Let me comment on each.

New Reality 1. - The Collapse of Church Culture. Mike Regele in his book, The Death of the Church, opened with the Wizard of Oz line - "We're not in Kansas anymore!" This time has been called post-Christendom. Will Willimon described it in the book Resident Aliens some years ago by stating he knew Christendom had come to an end when the local movie theater began showing films on Sunday in his small Southern town. I would add to the description by saying that there is a growing movement away from institutional Christianity among some or even many Christians. And that those who are outside "the institutional Church" are not looking for it. The church isn't viewed as part of an answer in our current culture. It is often viewed as part of the problem.

New Reality 2. - The Shift from Church Growth to Kingdom Growth. Frost and Hirsch have described the North American church situation as a pie. The population within the Christian church is remaining static. The population of North America is growing. Which, when you look at it as a pie, means that the church is shrinking as a percentage of the overall population. They conclude that the church is only reaching those within their bounds and not reaching those outside. This is a shift that needs to become a reality. We have yet to address Kingdom Growth, which is non-territorial and non-competitive. The church will disappear if we see each other as the challenge.

New Reality 3. - A New Reformation - Releasing God's People for Ministry. Both evangelical and progressive theologies have espoused the need for us to become a church that affirms "every member a minister". If you read Ephesians 4 and see the role of pastors and teachers to "equip the saints for the work of ministry" this is not new. But most mainline churches have done a poor job of implementing what should be a reality in all churches. Our institutions are self-protective. So is the clergy. The truth is, because we don't engage the world outside the church much, we don't need the laity to do much. They are the ones in the world. Let's equip.

New Reality 4. - The Return to Spiritual Formation. It's not about praying more. It's not about using "God" or "Jesus" or "Holy Spirit" language more. It is first about being quiet before the Lord. It is about cultivating practices that help us see and hear what God is doing around us. It is also about cultivating a church who sees itself as a significant part of the Grand Narrative we read about in the Bible. We are in the boat with Jesus, in the desert with Moses, in the cave with Elijah, in the upper room with the disciples, on the road with Paul. God's story is being told through the story of the church today. Do we know it? Can we show it? Can we include those outside the church in this grand story? Our leadership needs to take its cues from the "story we find ourselves in" and lead from that story - including the world in what God is doing.

New Reality 5. - The Shift from Planning to Preparation. We can plan to death. We're good at it. And I don't think we're being told not to plan. But planning is often an attempt to remove all risk. The church needs to prepare for a journey, not knowing all the turns in the road. We need provisions and skills. We need wisdom and fortitude. We don't need another map. We need the willingness to follow. The writers use the Nike slogan - Just Do It! In some ways we know what is right to do most of the time. Now we need to do it. Willimon and Hauerwas in the aforementioned book said that what we need now more than anything is not more right thinking but right action. I agree. Equip hearts and minds to respond in faith - on the fly, not stuck in neutral as we plan.

New Reality 6. - The Rise of Apostolic Leadership. Alan Roxburgh in his excellent little book with the off-putting title - Leadership and Liminality describes the need for apostolic leadership. It is leadership that invites other on a journey with them. God is calling, leaders are following, others are joining. Are leader's lives being transformed? Are they headed outside the comfort of church culture into the world? Are they going with others? This is the beginning of an apostolic movement. Jesus says, "Come, follow me." Leaders will be first and foremost followers of Jesus - out there!

Transforming Church: Transforming People

In this final chapter of Ford's book (right before the appendices - which constitutes another chapter or two!) he summarizes the five areas discussed in these blogs and reminds us of the examples he used to show the transformative movement of churches. He also gives examples of changed lives as well. (A good chapter for preachers!) But most importantly Ford makes the following statement:

"Is your church ready for change? Are there problems that need to be addressed? If you have the courage to face the adaptive issues, the tenacity to deal with inevitable resistance, and the humility to ask for God's help, then be assured: Your church can and will be transformed into the image of Christ - one step at a time." p.201

This is encouraging. It is encouraging particularly in the light of the question I have had about the "Code" of a congregation. My question is, "Is the code of a congregation value neutral when it comes to health or potential health?"

Tod Bolsinger and I had this conversation last week. My concern is, are there congregations where the Code is so opposite of what God would be about that we should walk away from it? In our conversation, what I heard was that the Code simply is. You can't change what was written. But you can change what will be written and this is the work of God. It is painful work to be sure. It is not easy nor simple. It may not even be reasonable. To attack the Code and to question it is to invite difficulty. Be forewarned.

It reminds me of C.S. Lewis' comment to Lucy in the book, "Voyage of the Dawn Treader". When queried about how things might work out with others, Aslan responds to Lucy 'No one is ever told another person's story. But you can find out about your own by getting up and doing what I ask.' (my words) - Lewis reminds us of this throughout his writings and particularly in Narnia. In "Prince Caspian" Lucy wants to know if everything will work out and again Aslan responds by saying get up and find out.

All of this reminds me of the line in "The Fellowship of the Ring" film uttered by Frodo to Sam as they begin their adventure by leaving the Shire. Sam stops in the middle of the cornfield and Frodo turns as asks what is wrong. Sam responds that if he takes one more step that he will have traveled farther from home than he has ever been.

“It’s a dangerous business, Frodo, going out of your door,” he used to say. “You step out into the Road, and if you don’t keep your feet, there is no knowing where you might be swept off to.”

With God's assurance it will be a journey towards health.

Let me suggest that you go to PresbyGrow It is our commitment as a Presbyterian Church to initiate and transform churches into healthy, missional communities.

Incongruence vs. Code

A more personal note here that bears some attention. I have a basic character to who I am. Much of it is inherited. Much of it is environmentally learned. Over the years I have often considered whether or not coming to Christ "changes" a person's character. This is certainly one of the challenges of psycho-therapy - "Do people really change?" At this time I don't know if I have settled this for myself.

My preference right now is to consider that God respects my 'code' - all that stuff that makes up Craig, the good, the bad, and the ugly. God works with me. God coaxes me. God draws me out. God respects my 'code' and is the master potter shaping the clay he's been given.

I do believe in conversion. I believe in transformation of people. I believe it has to do with where we are headed and whom we follow. Transformation - at this time in my life - is the surrender of one's character and life to God and following and serving Jesus.

Incongruence is when we disrespect who we are, don't submit our character to follow Christ and attempt to follow anyway. What am I trying to say? If we can't embrace the whole of who we are, we can never offer it to God. That means warts and beauty both. It also means that there is no room for pride in accomplishments because we don't really change from being sinners. Our ability to follow is one-sided - it is God's initiative to love us forward. We come because he beckons. Incongruity happens when we don't bring our whole selves. That's when the shadow part of our personality grabs ahold of us and can overtake us. We can say a lot of Christian words and have lots of Christian actions. We can pray and preach and all. But deep in us we know that we are separated from the One who calls us to be with him. It is because we have withheld our real selves. Incongruity.

Why this ramble? The grace of God for a congregation isn't all that different from the grace extended to us. I think Bonhoeffer speaks of this in Life Together when he writes that until we let our 'wish-dream' of the congregation we idolize, die, we will never appreciate the congregation God has given us. In transforming church, we need to respect the code of the congregation - it's good, and bad and ugly self. Bring it all so God can use it. That's the miracle. That in spite of our selves, God works and lives and moves through us.

In the same manner if we don't respect all that we are and where it comes from, we will be unable to live congruently. Which means our selves will be fractured and broken and unable to come together. I am a mix of broken pieces, but God sees fit to hold me together. I think this is a sign and foretaste of the Kingdom of God.

The Rule of Vulnerability: Teachability

Bloom in his book "The Closing of the American Mind" commented that our educational systems had successfully instilled in students the unassailable value of 'openness'.  It was not a compliment.  He believed it was creating an intellectual environment that was so subjective that truth was relative and that we were intended not to question but receive other people's 'truths' as fine.  Openness led to acceptance of anyone's criteria for authority.  At least that's something of what I got out of the book.

My point isn't to discuss Bloom, but to express my support for understanding vulnerability as a discipline that includes teachability.  Are we teachable?  Can we really change and learn and grow.  I'm not saying making everything in our lives "up for grabs", but can we adjust our positions based upon new knowledge or the expansion of our vision?  This is not the relativity openness of Bloom.

More importantly I suppose the question is, "Am I teachable?"  The first step towards teachability is to admit to a kind of incompleteness.  The biblical witness might ask of me to be humble.  I believe this is the posture we need to assume.  Not merely in relationship to God.  I admit it is easier to admit to God that I don't know what God knows than to admit to someone younger than me that I have something to learn from them.  (I am age biased!)  Humility asks of me a kind of openness that declares I don't have a corner on the market of my concerns.  Humility asks of me to consider that others may know more or have a legitimate perspective that I have yet to consider.  Humility prepares me to be taught.

In this election year, I'm aware that the caricature of leadership is someone who is wise from the age of 2 and has never changed them mind or adjusted their position.  These consistent people are the ones who are electable.  How shallow!  I want leaders who learn and grow.  I want leaders that can say they were wrong and make course corrections before the ship runs aground.  I want leaders who are teachable.

Our media and culture suggests that this kind of leadership makes us too vulnerable.  That we appear wishy-washy or indecisive.  I believe it reflects two biblical qualifications for leadership - people who are humble and teachable. If it makes us vulnerable all the better. 

Right now I'm rambling and not too focused.  Can I hone this?  The smartest and most capable leaders I know are continuing students.  They sit in the classroom when they could be the professor.  They go to the seminar, when they should be leading it.  They look forward to welcoming the scholar in their midst when they themselves are already scholars in residence.  They are true disciples.  They are teachable in the little things (ideas, methods, self-understanding) and so they are given the big things.  The big things?  "Come follow me." says Jesus.  It is the one requirement of being a disciple.  But to do so well means that you are teachable.  It means you are open to being scrutinized by God and being taught how to walk before you run. 

I like this rule.  I like vulnerability not being reduced to mere feelings.  I like vulnerability being associated with learning.  It's not merely being laid out for examination, it's the idea of being open to instruction.

It's worth being open to.

Everyday Heroes: The Road of Trials 2

Good Friday.

It is good because Jesus followed through. It is good because the one thing we couldn't do for ourselves, overcome our sinful nature, Jesus has done for us. It is good because it is accomplished through the unselfish sacrifice of Jesus.

Frederick Buechner in his book Wishful Thinking defines sacrifice this way: "To sacrifice something is to make it holy by giving it away for love."

The road of trials that we all face can be seen in this day. At any juncture, Jesus could well have stopped. He could have taken Pilate's offer. Jesus could have said yes to himself and no to us. But his great motivation was love. Jesus makes our lives holy through the sacrifice of his own. That's what makes this Friday good.

Everyday Heroes: The Road of Trials 1

It is Maundy Thursday. It is appropriate that today and tomorrow we consider the stage of our story "The Road of Trials." Maundy is from the Latin mundata, from which we derive the word "commandment". It is based on the statement of Jesus on this night, "A new commandment I give you, that you love one another."

The road of trials doesn't begin on this day, but it certainly becomes focused. Jesus' road of trials began in the desert. But here he faces the reality of his faithful journey. Here Jesus is confronted with some of the greatest of trials along the road.

In the Hero's journey, we have looked at the call, the acceptance and reticence toward that call, crossing thresholds and the like. Here we meet the consequences of our acceptance of the journey.

Scott Peck opens his book, The Road Less Travelled, with these words - "Life is difficult". He says that once we accept this truth then the rest of the journey is manageable. But to accept these words is not easy. The difficulty of life threatens to undo us along the way. The Everyday Hero is the one who recognizes this truth and continues on the road. This road is often lined with great trials.

Jesus' trials on this night are daunting. One trial is betrayal. What to do in the face of being betrayed? Another trial is abandonment. What to do when you are left alone? He could give up his journey or move forward. He could finish what he started or walk away. He had choices to make. The choice is represented in his prayer when he asks if the cup of sorrow that is presented to him might be taken away from him. He settles the matter saying, "Not my will, but Thine be done."

I've heard people use this in their prayers. I've used this in my prayers. I've heard people accuse those who use it of not having enough faith. Just the opposite is true. It takes greater faith to continue the journey even if it is not what you would choose. Not my will but God's will is maybe the ultimate in faith in the face of trials. Not my way, but Your way, O Lord.