Tuesday, September 16, 2014

Level of Commitment: Group or Team?

Since we were children, we have been part of groups on many occasions.  Many have been informal—gathering with friends for meals or recreation, for example—while others have been more structured—classes, work groups, etc.   We have all been part of groups, but how many us of have been part of a team?  How can we tell the difference? 

Groups are made up of individuals.  Although they may be working on a common task, they still tend to think of themselves as individuals.  Each person brings his or her gifts and skills to the enterprise, but each person is careful in how these are shared, providing only what is absolutely necessary to “do their part.”  One reason is that rewards in a group are usually given to certain individuals—the designated leader or the high performers.  Interpersonal relationships are guarded and cautious.

A team on the other hand not only has a common purpose, but the persons involved often have a role in shaping that purpose and how it will be achieved.  The gifts and skills of each person are not only utilized, they are recognized and encouraged.  Teams tend to be more than the sum of their parts because something happens when team members are invested in the outcome of the team’s efforts.  A real team shares the rewards with everyone who is a part of the team because success or failure is dependent on the team dynamic and not simply individual achievement. Team members appreciate and empower one another.

Working as a group may be hard but it takes much less effort than building a team.  Members of a well-functioning team will readily assert that it is worth the extra effort.

In I Corinthians 12, the apostle Paul pointed out very clearly the difference for Christians between being part of a group and being part of a team.  He writes, “Now to each one the manifestation of the Spirit is given for the common good.” (1 Corinthians 12:7, NIV).  Each believer is blessed by the presence of the Spirit in his or her life and that Spirit calls forth certain gifts.  The key teaching, however, is that these gifts are not just for the benefit of the individual but for the common good.  The church is a team of people who are not only called to pull in the same direction but to share the giftedness that God have provided to each of them to accomplish the mission of God.
If you are a Christian believer, you are called not just to a group but to a team.


Thursday, September 11, 2014

St. Barnabas: A Christian Coach

When I visited Conception Abbey recently, I asked for an icon of St. Barnabas.  I was disappointed to learn that neither the book store nor the Printery House at the Abbey had such an item.  Barnabas, one of my favorite characters in the New Testament evidently does not get the respect he deserves!

Why do I like Barnabas?  Because he exhibits all of the best characteristics of a Christian coach.  We can learn a lot from Barnabas and how he invested himself in others. 

The man we know as Barnabas was originally named Joseph.  He was a Levite from Cyprus who became part of the church in Jerusalem.  Because of his unusual generosity, the apostles called him Barnabas, which means “son of encouragement” or “son of exhortation” (Acts 4:36-37).  When Saul first appeared in Jerusalem after his conversion from persecutor to preacher, the members of the church were afraid of him. Barnabas became Saul’s advocate, bringing him to the apostles and vouching for his conversion to the faith (Acts 9:26-27). 

When church leaders in Jerusalem heard that the gospel was being preached to Gentiles in Antioch, they were concerned and sent Barnabas, a man they trusted, to investigate.  Barnabas saw clear evidence of God at work in Antioch and became part of the Jesus movement there.  He went to Tarsus to find Saul. Together they provided leadership to the growing Antioch for a year (Acts 11:22-26).

Led by the Spirit of God, the Antioch church set aside (ordained) Barnabas and Saul for a mission to other Gentile cities (Acts 13:1-3).   On this first missionary journey, Barnabas was the apparent leader, but he encouraged Saul (who became known as Paul on this trip) to exercise his considerable gifts.  They established several churches in Asia Minor, but their success led to controversy with the church at Jerusalem about conditions to be imposed on Gentile converts.  At the first church council, Barnabas and Paul spoke out for an unhindered gospel and were vindicated (Acts 15:12-23).

Paul and Barnabas began to make plans to revisit the churches they had established in Asia Minor, but they had a major dispute over taking John Mark with them.  The young man had deserted them on the earlier journey, and Paul did not want Mark to be part of their group.  As one might expect, Barnabas wanted to give him a second chance. The old partners disagreed so strongly that Paul chose another traveling companion and the two men parted ways (Acts 15:36-41).  Barnabas’ confidence in Mark’s potential seems to have been justified by later writings attributed to Paul.  In Paul’s letter to Philemon, Mark is identified as one of Paul’s fellow workers who sent greetings (Philemon 24).  Paul wrote to the Colossians to receive Mark if he came to them (Colossians 4:10).  In his last letter to Timothy, he asked Timothy to bring Mark with him because Paul considered Mark a useful helper (2 Timothy 4:11).

What are the characteristics that Barnabas exhibited that a Christian coach should embrace?
·         He found joy in the giving of himself to others.
·         He saw people through God’s eyes—full of potential.
·         He lived out the belief that God is at work in every person.
·         He rejoiced when individuals joined God on mission in the world
·         He saw mistakes as learning opportunities rather than terminal experiences
·         He exhibited unconditional positive regard—grace.

Barnabas provides us with a role model for the effective Christian coach, one who always looks for the best in others and helps them to achieve their goals.  We are challenged to follow his example.  We all need a Barnabas in our lives, and we can become a Barnabas in the lives of others.

(Adapted from Disciple Development Coaching by Mark Tidsworth and Ircel Harrison)



St. Patrick: Missional Leader

When I visited Conception Abbey recently, I purchased an icon of St. Patrick.  I chose this not as a means to facilitate worship but because of my admiration for the pioneering evangelist.   I often include George Hunter’s book The Celtic Way of Evangelism on the required reading list of the Missional Church class I teach from time to time.  Hunter explains very clearly how a pagan people were won to the Christian faith, establishing an arm of the church that flourished in a period when other parts of the church were experiencing conflict and decline. 

Although the role of St. Patrick in the conversion of the Irish is shrouded in myth and legend, this “patron saint of Ireland” is credited with the rapid conversion of the Irish to Christianity and the establishment of an enduring Christian community there.  Certain principles at the core of this outreach reflect the experiences recounted of the mythical Patrick’s life, but they are significant for us today even if they were not initiated by the man himself.

First, those who led in the conversion of the Irish understood the culture and used it to communicate the Christian faith.  Legend tells us that Patrick had been kidnapped from England as a youngster and spent several years as a slave in Ireland before escaping.  When he returned as a missionary to Ireland, he knew the language, the social structure, and the customs.  Whether this is true or not, the Christian mission to the Irish used the symbols and mythology of the Irish to explain Christianity, building on concepts that the people could grasp easily.

Second, Christian missionaries in Ireland understood the value of community to the Irish people.  They established communities that invited both believers and non-believers to participate.  People were able to belong and then believe.  They could observe what Christianity was all about before they converted to the faith.

Third, the Christian church in Ireland embraced the egalitarianism of the Irish society.  In Irish culture, women were respected and protected under the law.  Because of this, the church accepted women in significant leadership roles, even that of bishop.  This increased the impact of the church in Ireland much more than in parts of the world where women were not given this opportunity.

Hunter provides a great deal more information about both the characteristics of the Irish or Celtic branch of the church in his book, but he also points out how the approach taken by Patrick and his followers can be applied to the church’s mission in North America today.

Ancient practices can be a fresh wind of the Spirit for churches today.

(A version of this blog appeared on March 14, 2013)



Wednesday, September 10, 2014

Calling Out Coaches

Jeff Cockerham is a smart guy.  Not just because he invited me to train coaches in his church, but because of the way that he enlisted church members for that training.    In my work with Pinnacle Leadership Associates, I train clergy and laity to use coaching principles in their congregations with the Disciple Development Coaching© process.  We recently began providing a congregational model for this training and Jeff invited me to lead it at Central Baptist Church, Fountain City (Knoxville), Tennessee, in August.

I was impressed by the approach that Jeff took in assembling the group for training.  He sought out people in the congregation who were already invested in empowering their brothers and sisters in Christ.  These were leaders in various areas of church life who are already calling out the best in others.  In reality, they were already coaching other church members.

So, if they were already doing this, why did they need training?

First, DDC provided them with the encouragement to continue what they were already doing.  Ken Blanchard and others talk about finding people doing something right and encouraging them to do more of it.  Just being recognized is a motivator and assures continuation of an important ministry.

Second, DDC training gave them a vocabulary to use in their coaching.  The training helps a coach, even one who is doing coaching on an informal basis, to understand the meaning of terms like “accountability” and “design” in the coaching process and apply that understanding.

Third, DDC training helped them to develop and improve their skills in coaching.  They can now be more intentional as they build rapport with, encourage, and walk alongside the persons they are coaching.  They are more aware of what they bring to the process.

When Mark Tidsworth invited me to become part of Pinnacle Leadership Associates as a coach, my first response was, “I am not a coach.”  Mark explained to me, “You have really been coaching people for years, even though you have not been trained as a coach.”
Seek out those who are already doing coaching and find ways to encourage them.

Tuesday, September 09, 2014

Remembering for Those Who No Longer Can

How often have you found yourself in this situation?  You are visiting someone whose spouse, parent, or friend is suffering from dementia due to health issues or medication and your acquaintance says, “I don’t know this person any longer.  They don’t know me.  Where did all the memories, all the good times, go?”

Compounding the situation is that those suffering from dementia may become angry or even threatening toward their caregivers.  Children who have loved and been loved for years are now strangers.  Spouses who have been involved in long-term loving relationships are outsiders or even antagonists.  Friends no longer have common bonds built on shared interests.

How does a caregiver deal with the sense of alienation and rejection that comes from such situations?
First, the caregiver should reach out to partners who can give perspective.  These may be hospice workers, family, friends, or pastors.  These people help the caregiver to understand that this is the sickness or the medication speaking and not the loved one.  They can pull the caregiver back into reality and affirm that person’s commitment to and love for the one with dementia.

Second, the caregiver must take care of himself or herself by depending on those same helpers to get rest and respite.  Even having someone to stay with the loved one so that the caregiver can take a walk or go shopping can be refreshing and invigorating.  Fresh air and a change of venue make a gif difference.

Third, the caregiver can make a commitment to become the custodian of the good memories.  They are not lost if the caregiver can continue to celebrate and remember the joys, struggles, and cherished moment that they have shared with the parent, friend, or spouse.  As long as the caregiver remembers and shares those memories with others, the good times are not lost.



Thursday, September 04, 2014

Third Age Entrepreneurship

For many adults, 60 is the new 40.  As older adults remain healthy and active into their seventies, many seem reluctant to fade into the background.  In fact a number of older adults see their later years as the opportunity to undertake tasks that they had put on the back burner or to accomplish goals deferred due to the raising of a family and pursuit of a career.

Chris Farrell of Marketplace Money reported recently, “Millions of people between the ages of 44 and 70 say they want encore careers that combine personal meaning, continued income, and social impact.”  Rather than devote themselves totally to recreation, travel, and time with grandchildren (all good things), they want to do more and make a difference in the world.

Although I have not found a similar study conducted in the United States, research commissioned by Barclays in the United Kingdom discovered, “Entrepreneurs aged over 50 now account for an estimated 15% of all start-ups in England and Wales– a 50% increase over the past ten years.”  The report also stated, “Nearly 35% of third agers starting a business did so because they had been made redundant, retired or were dissatisfied with their existing job.”

This trend, which will undoubtedly continue in the global north as this age group continues to grow, offers both challenges and opportunities for not-for-profits, churches, and educational institutions including seminaries.

Not only does this generation provide a volunteer work force for many community service agencies, they also have the potential to launch new services and ministries to address significant problems in society. They have the experience to create and sustain new organizations to meet specific needs.  For churches, they may be the core leadership for new church starts and creative ministries supported by the churches.

As secular educational institutions offer programs that help “third agers” move into new careers, seminaries should consider ways to equip this highly motivated group for ministry. 
Although seminaries already serve a number of men and women who are transitioning to ministry at mid-career, the challenge to equip and empower the over 50 group for entrepreneurial ministries should not be ignored.  Seminaries and theological schools have the specialized resources to provide them with information, tools, and experience.

Asking the third agers to invest three or four years in a traditional Master of Divinity degree may be impractical, but seminaries could offer a master’s degree or certificate program that incorporates biblical and theological studies, entrepreneurship, leadership, and internship experiences to prepare older adults for new ministries.  Both classroom study and on-site placements would strengthen their chances of success whether they are starting something from scratch or assuming established ministry roles in the churches.

The third agers can be a motivated and valuable resource for the Kingdom of God.


Sunday, August 31, 2014

The Cloistered Life

During August I spent two weeks in the Kansas City area and northern Missouri related to my work with Central Baptist Theological Seminary.  Seven of those days were at Conception Abbey, a Benedictine monastery, located on a beautiful site in the middle of rolling farmland. 

The monks pray in the Abbey Church (minor basilica) five times a day—vigils, lauds, daily Eucharist, vespers and compline.  At the center of their worship is chanting of the psalms.  We regularly joined in at least three of those times of worship daily.

For a Baptist, the worship is both alien and familiar.  The style and theological emphasis is definitely different, but the central place of Scripture brought new life to familiar texts.  Underlying the worship, however, is the commitment of the brothers to prayer and service.

This was my third time at the Abbey, but I learned a lot more this time about the life of the brothers.  Their monastic life may be immersed in contemplation, but they do not deny the world around them or ignore its needs.  In addition to their ministry of prayer, they are involved in teaching (at the Seminary College on campus), publishing, and parish ministry among other things.  All get two weeks vacation a year and some have Facebook accounts.

The life of a brother is centered in contemplation but he does not ignore the world.  He seeks a proper balance between the two.  Prayer does not lead to indifference.  In fact, true prayer leads one into involvement with the needs and people of the world.

Those of us who are immersed in the world might consider adding contemplation to our own lives as a counterbalance to the things in which we are involved.  The monks deny themselves certain things in order to devote their lives to God, but they realize they live in the world but not of the world.

The challenge for the rest of us is to understand how we can live in the world and still show our devotion to God.  Prayer is a key to such understanding.  Can we practice a life of contemplation in some way without becoming cloistered?  This is one of the challenges of the Christian life.

Thursday, August 07, 2014

A Biblical Understanding of Groups—Part 3

Only in recent years have I come to see the Doctrine of the Trinity as essential to a full understanding of community among the faithful and healthy group formation.   The interaction of Creator, Redeemer, and Sustainer—Father, Son, and Spirit—in the Godhead provides fresh insight into God’s expectations for any community of believers.

In Discovering the Other: Asset-Based Approaches for Building Community Together, Cameron Harder points out that although we have been baptized in the Triune name—“Father, Son, and Holy Spirit”—we fail to acknowledge it, especially in the way that we function in community.  Harder suggests that  “God’s Trinitarian life is, at least in some ways, the source and model for our human community.” (p. 21).    This suggests some principles for building humanity community (pp. 22ff):

  • Community is built out of conversation.
  • Creative conversation is adjustment to the other.
  • Community is a web of relationships.
  • Difference is at the heart of community.
  • Struggle is normal and necessary in healthy communities.
  • Power multiplies when it is distributed.

These principles certainly apply to the development of a healthy group.  If we are aware of these principles, we will be more intentional in providing a climate in which the Spirit of God can work.

 

Molly Marshall expresses the process in this way in an article in the Review and Expositor journal: “When the community expresses its life as Imago Trinitatis, certain practices ensue: Generativity, Humility, Hospitality, Diversity.  . . .  Trinitarian life is shared life; it is welcoming of that which is other—even the humanity of the incarnate one.”

The example of the Trinity calls us to the highest and most productive expression of relationship.