Here’s a summary of Brad Lomenick’s take on the next generation of leaders in the church and his reasons for optimism.
- Passion for God
- Willing to work together
- Don’t care who gets the credit
- Generosity and sharing are the new currencies
- They understand the holistic responsibility of influence
- Authenticity wins
- Not willing to wait
- See social justice as the norm
- Seeking wisdom and mentors
- A change the world mentality
(HT: Matt Perman)
When it comes to gospel ministry, and particularly a pioneering, church-planting, ministry, Paul asks the kind of question that everyone is thinking; who is equal to such a task? (2 Cor. 2:16). It’s the perfect question for any new congregation starting out together. We know that Paul preached the gospel with great boldness and confidence, a confidence that seems to motivate him, enable him and sustain him. And his second letter to the Corinthians is a letter all about the right and wrong kinds of confidence in ministry. Consider how often the word ‘confident’ or ‘confidence’ occurs. Ten times in the book as a whole e.g. 5:6, we are always confident and 5:8, we are confident.
Where does confidence for church planting come from?
In our culture – we talk of a self-confidence. Here’s Tracey Emin in her own words: I’m not your average woman, and I’m not going to live your average woman’s lifestyle. I set up the rules for me. I set up the perimeters. I have nobody telling me what to do. Former world champion boxer Chris Eubank exuded a self-confidence when he famously said: I have no vices. I am a hero. Go and look it up in the dictionary and you will find a picture of me.
I don’t doubt that in a group starting a church there are some very capable people. Gifted, skilled, equipped, trained, motivated but the danger will be a reliable on our own abilities, a self-confidence that breeds a self-reliance. A wrong confidence.
For the Apostle Paul confidence is found elsewhere. Paul answers his own question (2:16) in 3:4 Such confidence we have through Christ before God.
In this post I want to reflect a little on what a gospel-confidence is and then in my next post what a gospel confidence looks like in the life and ministry of a new church.
1) Gospel confidence
There are only two fuels you can put in the engine to fuel ministry, ourselves and our own talents and abilities or Christ and his gospel that saves. I’m sure you noticed how, for Paul, confidence is through Christ and before God. A better translation there is ‘toward God’. In other words Paul looks to God for his confidence rather than in himself for his confidence. So here’s the principle in planting; our confidence is entirely God-given. It comes from the gospel.
What does a gospel confidence look like? It’s recognising that our competence in ministry is entirely God-given. Paul says, 3:5, Not that we are competent to claim anything for ourselves, but our competence comes from GOD.
Gospel ministry is beyond our resources or abilities. No wonder Paul asks, 2:16, who is equal to such a task. You and I cannot open the eyes of the blind. We cannot give life to the dead. Our confidence can’t therefore be located in is not in our website, or our music, or our small groups, or our community, even our coffee – it comes from the fact that the life-giving Spirit works through the gospel to bring life and salvation and godliness.
When we recognise that our confidence comes through Christ and from God it is wonderfully liberating because our confidence isn’t affected by our performance, results, circumstance or situation! Andy Murray has just crashed out of the US Open in the quarter-finals in a pretty humiliating straight sets defeat. And no doubt His confidence will have taken a big knock. David Moyes hasn’t had the best start at Man Utd and it can’t be easy replicating the results of Sir Alex Ferguson.
Ask any celebrity and they will tell you of how self-confidence comes and goes, we are up and down people. As gospel servants, our confidence is strong because our confidence comes from God.
That’s great news this morning whether we are naturally over-confident or under-confident people.
Who is equal to such a task? Well the answer is there in v.6, God has made us competent as ministers of a new covenant. Paul knows that new covenant ministry is a life-giving ministry. A ministry in which God seeks to bless and we ought to expect to see people saved. The Old Covenant, as Paul goes on to explain in verses 7-18, could not bring life because it was an external covenant of obedience to the law. It was a ministry of death, not because the covenant was not good but because of the spiritual incapacity of the people. But Jesus fulfilled it for us in his life, and he bore our penalty for our failure to keep it in his death and so released us from it. The ministry of the Old Testament prophets was a hard one – who would want to plant a congregation in OT Israel or be a Moses, Jeremiah, Isaiah? But the ministry of the New Covenant is a glorious one because through it the Spirit is able to bring new life and to turn rebellious hearts back to him.
It is God, and no other, who qualified Paul and equipped him to become a minister of the new covenant, he claimed nothing for himself. So too for any of us given the privilege and opportunity to be gospel ministers. Gospel confidence is a humble confidence and that, as we’ll see in the next post, is all we need to, in the words of William Carey, attempt great things for God and expect great things from God.
You might not think that Steve Jobs would have had much advice to offer on whether or not we should encourage people to attend Bible College. But Daniel Finkelstein, writing in Wednesday’s Times (£), would disagree. I should make clear that Finkelstein’s piece is on something altogether unrelated to theological education. His is a piece on why the proposed high speed rail link between London and the north is worth the cost despite growing estimates (worth a read for his take on this alone by the way). However, it got me thinking. In his defence of HS2, Finkelstein establishes a principle that can be rightly applied to all sorts of questions including our one on the merits of a Bible college training. Finkelstein argues for what he calls ‘the priority of proximity.’ Put simply, we need to maximise face-time if we are to maximise a learning opportunity.
Finkelstein illustrates his point from Steve Jobs’ demand that the Pixar Animation headquarters should not be a series of small studios but ’one big building with a central atrium.’ Why? Jobs wanted, through architecture, ‘to maximise the number of random encounters’ between employees.
Finkelstein quotes Jobs who says ‘there’s a temptation in our networked age to think that ideas can be developed by e-mail and iChat. That’s crazy. Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say ‘Wow,’ and soon you’re cooking up all sorts of ideas.’
Something of this dynamic was at work today in two meetings I have been a part of in the last couple of days in which the proximity principle worked itself out. Both involved considerable travel, commitment, time and energy to attend, but crucially, they provided the only context for a quick-fire exchange of ideas and perspectives that combined to produce exciting results. It simply could not have come about through Skype or an e-mail exchange. It was free-flowing interchange between multiple people that produced the desired and necessary results.
So back to Bible College. Why should you learn in community rather than study through books from a distance or through courses that bring you together on just an occasional basis? Quite simply, because of the priority of proximity. The more learning that is done together, the more you benefit. The cumulative impact of numerous, daily, spontaneous conversations (sometimes in the classroom and sometimes through random encounter) provide the perfect forum for learning. If you want to equip people for ministry build an atrium.
Paul Tripp’s Dangerous Calling is proving to be a highlight of my summer reading.
Here’s a man who knows my heart and understands the unique challenges and dangers of pastoral ministry. The book is written by a man who has failed in ministry,so writes with compassion and care. He has also, through countless conversations with church leaders, ministered the gospel to leaders.
In the introduction he describes Dangerous Calling as a diagnostic book. His aim is to reveal to leaders, often blinded by their sin to their sin, the idols that drive too much of what we do and why we do it. Perhaps the most disturbing sentence of the book is this one: it is right to say that the greatest danger in my life exists inside of me and not outside of me. This is because a pastor’s ministry depends, finally, not on whether he can preach, set out a clear vision for a church or deliver good pastoral care but on what is motivating his ministry. The condition of a pastor’s heart shapes everything.
Through the second half of the book Tripp shows just how devastating it is for a pastor to look for the wrong thing in the wrong place. To want and to seek from ministry what is ours in Christ. When you forget the gospel, you begin to seek from the situations, locations, and relationships of ministry for identity, security, hope, well-being, meaning, and purpose.
Why do ministers fall and fail? Why do so many leave ministry? For most, behind the many presenting reasons, underlying them all, is a failure to apply the gospel to ourselves as well as our congregations.
In the concluding chapter of the book Tripp summarises his ‘big-idea’:
This is the bottom line. This is the great internal war of ministry. You are called to be a public and influential ambassador of a glorious King, but you must resist the desire to be a king. You are called to trumpet God’s glory, but you must never take that glory for yourself. You are called to a position of leadership, influence, and prominence, but in that position you are called to ”humble yourself under the mighty hand of God” (v.6). Perhaps there is nothing more important in ministry than knowing your place. Perhaps all the fear of man, the pride of knowing, the seduction of acclaim, the quest for control, the depression in the face of hardship, the envy of the ministry of others, the bitterness against detractors, and the anxiety of failure are all about the same thing. Each of these struggles is about the temptation to make your ministry about you. From that first dark moment in the garden, this has been the struggle–to make it all about us.
It is so easy to confuse your kingdom with the Lord’s. It is so easy to tell yourself that you are fighting for the gospel when what you’re really fighting for is your place. It is so easy to tell yourself that you’re simply trying to be a good leader when what you really want is control. It is so easy to tell yourself that you want to build healthy ministry relationships when what you really want is for people to like you. It is so easy to tell yourself that you’re trying to help people understand the details of their theology when what you’re actually working to do is impress them with how much you know. It is so easy to tell yourself that you’re fighting for what is right when what is really going in s that you’re threatened by someone’s rising influence. It’s so easy to tell yourself that you just want what is best when what you really want is a comfortable and predictable ministry life. It is so easy to tell yourself that you want God to get glory when really you enjoy ministry celebrity more than you are willing to admit. It is hard to be in a position of ministry prominence and influence and to know your place, It is very tempting in subtle ways to want God’s place. It is vital to realize that the temptation of the garden still lives in the pulpit, the study, the counseling office, and the ministry boardroom.
Here is the bottom line: wherever you are in ministry, whatever your position is, no matter how many people look up to you, whatever influence your ministry has collected, and no matter how long and successful your ministry has been, your ministry will never be about you because it is about him. God will not abandon his kingdom for yours. He will not offer up his throne to you, He will not give to you the glory that is his due. His kingdom and his glory are the hope of your ministry and the church. And when I forget my place and quest in some way for God’s position, I place my ministry and the church that I have been called to serve in danger.
It is here that I need to be rescued from me.
In your ministry, in the location where God has positioned you, is there evidence that you have forgotten your place, or is your ministry shaped and protected by a daily commitment to “humble yourself under the mighty hand of God”? Would the people who serve with you thing that you are too orientated toward power and control? Would the people you serve assess that you care too much about what people think about you? Would they say that you care too much about attention and influence? Would they see you as being tempted to take too much credit, or would they say that you clearly demonstrate that you know the ministry God has called you to is not about you? Would they conclude that you really do know your place?
“I have no secret. You haven’t learned life’s lesson very well if you haven’t noticed that you can decide the reaction you want of people in advance. It’s unbelievably simple.
If you want them to smile, smile first.
If you want them to take an interest in you, take an interest in them first.
If you want to make them nervous, become nervous yourself.
If you want them to shout and raise their voices, raise yours and shout.
If you want them to strike you, strike first.
It’s as simple as that.
People will treat you like you treat them.
It’s no secret. Look about you. You can prove it with the next person you meet.”
On the day of the funeral of Margaret Thatcher, Britain’s longest serving Prime Minister of the last 150 years, tributes continue to be been paid from all-sides of the political debate. Love her or loathe her no one denies that, through her leadership, she changed the face of a nation and her influence continues to be felt across the world to this day.
Looking back over her time in office, what made her the leader she was? Here’s a personal take on seven qualities identified by Thatcher and those who knew her that shaped her leadership. Seven qualities that all leaders can learn from starting in this post with 1) conviction and 2) clear vision.
Margaret Thatcher famously said above all I am not a consensus politician but a conviction politician. Her leadership was borne out of a strong moral conviction that what she believed in was what could make Britain great again. And Thatcher was to attribute her success to this unswerving conviction in the rightness of her cause. After nearly ten years in office she still maintained if you just set out to be liked, you would be prepared to compromise on anything at any time and you would achieve nothing.
Leadership not borne of strong conviction is leadership that will fail. Even when at her lowest political ebb, in 1981, she argued pragmatism is not enough, nor is the fashionable word consensus. To me, consensus seems to be the process of abandoning all beliefs, principles, values and policies. So it is something in which no one believes and to which no one objects.’
Lord Saatchi, in an interview on the BBC the morning after Margaret Thatcher’s death, paid tribute to this quality. He summarised her outlook in the following way:
The aim in that period when she was leader of the opposition was to present an ism, called conservatism, which in her mind was a philosophy and the object of the exercise was to explain that philosophy and see if people would support it and now we have a situation all these years later where you can tap anyone on the shoulder any where in the world and ask them ‘what did Mrs Thatcher believe in?’ and you will get a straight answer in a second.
Applying this principle of leadership to churches we might well ask whether it is obvious what we, as a church, stand for? We also have to ask are our principles matters of conviction,derived from God’s word and God’s purpose for the church in the world, rather than our own ideas? Do we lead from conviction or consensus?
2. Clarity of vision
Thatcher had not only strong convictions which guided her actions but a clear vision of where she wanted to take the nation. Henry Kissinger comments on why he thought Thatcher was a breathe of fresh air as a leader in her generation: The appearance of a leader that confidently asserted a vision of the future and, was wiling to tackle the economic problems of the day based on an alternative theory, had both a practical impact and also a psychological and moral impact on the period in which she lived.
He concludes her view was that leaders should define themselves by clearly articulating for their public their vision of their future.
What can we learn? It couldn’t harm if we as Christian leaders were to ask ourselves just how clearly are we articulating a vision for our particular churches? Are we able to assert not just guiding values that under-pin our ministries but a compelling vision as to where such principles might take us? For example, it is surely a good thing for a church to affirm the spread of the gospel as a necessary core value, it is another thing to set out a vision for how the church will seek to see the gospel go out over the next, say, 5 to 10 years.
In our next post we consider what it meant for Thatcher to be a leader defined by courage, clear communication and commitment to her cause.
Two quite superb articles in American Spectator.
The first is on Margaret Thatcher’s Christian faith and its impact on her leadership.
The second is entitled ‘what the new atheists ignore‘ and is a reflection by a non-believer on the massiveimpact for good Christianity has had in our communities, contra the absence of any evidence that atheism has had any social impact to the good.
If you’re anything like me your natural temptation is to want to forget the mistakes you’ve made in ministry. Some are embarrassing because they highlight our immaturity or weaknesses, others are difficult to recall because we remember the impact they had on others. Bad news is for burying, isn’t that right? But maybe God wants to teach us through our mistakes (and our failures for that matter).
Ten most common mistakes made by new church starts is a book that aims to take our errors and put them to use. In their introduction Griffith and Easum write ‘Those of you who are already church planting will recognise yourself as we go along. If the pain gets too bad, take an aspirin or two.’
I think I probably made at least 6 of the mistakes they list. One of the mistakes I recognise was called ‘Failure of the Church to Act Its Age and Its Size.’ The key principle being that in a planting context decisions need to me made about what ministries should be started when. In other words there is the world of difference between knowing something is the right thing to do and knowing when is the right time to do it. When we started talking about buying a building as a one year old plant we certainly didn’t help ourselves or our congregation to ‘Act our age!’ Great idea, wrong timing. The same can be said of wanting to start a full-blown kids work from age 0-14 to draw in families to the plant at a time when our eldest child in the congregation was just 1.
Stepping out in faith is not the same as running ahead, unaware of the risks and at a pace that cannot be sustained by even the most servant-hearted, faith-filled congregation. Nor do plants begin ministries only to please guests. ‘It’s better to just let them walk away than to overextend and burn out. It’s also better than making promises you can’t keep.’
At our next 2020birmingham Planters meeting we will be sharing our mistakes and in turn I’ll try and share some on the blog.
God not only lets us make mistakes, he wants us to learn from them. He also wants us to teach others through our mistakes. The Bible is full of stories of those who failed from Abraham to Moses to David to Paul. Their examples are for our instruction. God has included their mistakes to teach us humility, patience, God-dependence and above all else that He is the one building His church sometimes because of us and sometimes despite us.
We live in a world where no-one will ever say they were wrong. As Christians we are free from the need to prove ourselves, our ministry successes and failures do not define us. But they do shape us and others. Let us put them to good use.
A friend of mine was enjoying a pint in the pub when a guy he didn’t know offered him a job. The job was working on a building site for a multi-storey office block. My friend had never done anything like it but was up for a challenge so he turned up, found a hard hat and walked on-site. Within a few hours he was operating a pneumatic drill breaking up a concrete floor that needed to be re-laid. Within a few minutes of starting he was falling through the floor onto another concrete floor below. He missed scaffolding pipes by a few inches that would have broken his back. He could have died, he ‘should’ have died and if he had, others would have been guilty of his death.
You might say he should have had the sense to have not been there in the first place, but nevertheless someone should have been protecting him. He was put in a dangerous place that he had no right to be in — unprepared for the dangers that awaited him, he nearly lost his life.
I tell the tale because I have recently been reminded that I have a job that involves protecting people from entering dangerous places. The pastor-shepherd protects the flock and the way we protect, at least in part, is by saying ‘don’t go there’ when we see or sense danger.
That charge to protect is a call to ‘preach the negatives’. Our preaching needs to challenge wrong living but it also needs to warn of dangerous theology. In a talk I heard last week I was reminded that false teaching doesn’t even necessarily have to affirm that which is false. False teachers often start by promoting dangerous ideas in an altogether more subtle and invasive way. Rob Bell’s book Love Wins is a case in point. When you turn deadly ideas into open questions, you invite God’s people to enter dangerous places.
Hugh Palmer, Rector at All Souls Church, London (the home of John Stott’s ministry for over 50 years) warned in a recent talk that Bell’s book ‘opens the door to tragic places and never closes them’. You don’t have to walk through the door yourself to be a false teacher, you merely have to open one after another and invite others to explore for themselves where they would like to go.
Our ministry has to have some negatives. We protect the flock by preaching the truth but also by locking and double-locking the doors of dangerous and deadly ideas and then we stand in the way of anyone reaching for the handle.
Paul writes in Acts 20 in his farewell message to the Ephesian elders;
Even from your own number men will arise and distort the truth in order to draw away disciples after them. So be on your guard!
The preacher must know the truth, preach the truth and warn against those ideas that oppose the truth.
It’s desperately sad to see Steve Chalke walk away from evangelical truth in his recent statements in support of practising homosexuality, arguing that it is consistent with Biblical Christianity. But what is also culpable is the decision of those at Christianity magazine to promote his ideas in the most public way by letting him open doors in people’s minds, many of whom are vulnerable to dangerous ideas. True, the magazine also presents the biblical evangelical position alongside Chalke’s ideas but in effect, that is to leave two doors open and invite people to decide for themselves.
The defence the editor of the magazine makes is, first, that Steve Chalke has written for the magazine for a number of years
(so it’s the least they could do to give his ideas such a prominent place in this month’s edition?) and secondly
opening up the issues is what this magazine does. We’re evangelical in conviction, but our approach has never been to suppress what others think, whether within or outside of evangelicalism.
I hope you notice the emotive choice of words. If it is an act of ‘suppression’ to silence false teaching then the same charge applies to Jesus and the apostles who spend considerable time not only refusing to promote dangerous ideas but actively speaking out against them.
Christianity magazine has decided to leave open the door that Chalke has walked through, and their rationale is that they have opened another door in an alternative and more traditional point of view presented by Greg Downes. What this all amounts to is opening two doors and inviting people to decide for themselves which they will walk through. One door leads to life and the other, death. One must be closed and locked, but that will only happen if you are prepared to preach the negatives.
Jon Tyson is lead pastor of Trinity Grace Church in New York City. I found a sermon he preached in December from Matthew 1:21-23 really enlightening, not to say a little disturbing. Tyson (about 19 minutes into the sermon) highlights a hidden danger inherent in the hearts of men and women driven by a noble desire – living for God.
What could be wrong with such a fine ambition? Essentially, Tyson points out, the danger comes from failing to recognise that our lives were never intended to be lived for God but with God. When our passion is not Christ but doing stuff for Christ we become vulnerable to that most subtle danger of ‘importing worldly ambition into Christian ministry’.
Tyson draws on a blog post written by Skye Jethani entitled Has mission become our idol to expand his point. Jethani writes
Sometimes the people who fear insignificance the most are driven to accomplish the greatest things. As a result they are highly praised for their good works which temporarily soothes their fear until the next goal can be achieved.
How easy it is for Christian ministers to believe that the worth of our life is determined by the achievements of our ministries. Jethani quotes Gordon McDonald who says of this condition (which he defines as missionalism);
Missionalism starts slowly and gains a foothold in the leader’s attitude before long the mission controls almost everything; time, relationships, health, spiritual depth, ethics and convictions.
How many Christian ministers are actually pursuing a worldly ambition –driven by a desire to prove themselves through their ministry – rather than joyfully living out their lives and fulfilling their ministries with Christ?
What might be tell-tales signs that your ministry has morphed into a self-serving idol?
Here are 5 symptoms I recognise in myself;
1) An aggressive self-promotion of our own ministries. Every conversation, blog-post or tweet is an opportunity to talk about ourselves through the vehicle of pushing of a ministry rather than an opportunity to bless others with the gospel.
2) A lack of interest (let alone joy) in the ministry of others. If my sense of self-worth is located in my ministry then the success of others disturbs and threatens me. They become a threat to my security and rob me of my joy.
3) When our ministry is an idol, and its success becomes our consuming goal, relationships suffer. When our focus is our ministry our relationships begin to be defined by the extent to which they can be useful to us in fulfilling our objectives. Family life suffers because they don’t advance our cause and instead slow us down by demanding time and energy we want to invest elsewhere. In essence the idol is seen to be at work when I am only interested in others to the extent to which they can assist in the completion of my projects and plans.
4) When we are defined by our ministry we find it next to impossible to rest from our work. The idol of worldly ambition enslaves us and we fear falling behind.
5) When ministerial success is essential to our identity what keeps us awake at night is not the fate of the lost, or the glory of God but a fear of personal failure.
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