Preface

The idea for this book began with a personal conviction. That conviction is based on what I regard to be one of the most dangerous problems facing Jesus Christs followers. The dangerous problem: the gap that exists and often separates a congregation from its appointed leadership. The gap exists for two basic reasons (many things contribute to the gaps existence). (1) A basic contributor is the unrealistic expectations of a congregation. (2) Also, a basic contributor is the leaderships concept that focuses on being an administrative force instead of focusing on people.

This gap must be reduced andif possibleeliminated. Congregations must change expectations that crush instead of encourage leaders. Leaders must stop being administrators who are removed from the people and peoples needs. To the degree that the gap is eliminated by successful understandings, to that degree will a congregation become more spiritually effective.

The chapters are short by intent. Attention was given to making the thoughts readable, thought-provoking, and insightful. For most people, time is frequently a problem. Hopefully, the material is presented in a manner that makes you want to read it as it encourages you to think.

Some of the concepts are repeated. Hopefully, each time such occurs, it occurs in a different context. There are times when a concept is relevant to different situations. Hopefully, the repetition is a constructive part of the situation under consideration.

This is not a how to book. The reasons for it not being a how to book should be evident as you read. A method that may work wonderfully with people at one place may be highly ineffective with other people in other places. What is needed at one stage of spiritual development frequently is not needed in another stage of spiritual development. A method that serves well in one generation may not be effective in future generations.

This is a think about it book. Your agreement with the material or the presentation of the material is not sought. If you think, see the need, and understand the problems, the books purpose is served. Agreement or disagreement is not the foundation for effectiveness of the material. To regard the material as THE solution to a complex problem would be arrogance. Seeing the need, understanding the need, and seeking to address the need in meaningful ways are the focus of the material.

If good Christian men are to serve as shepherds who guide the flock (congregation) closer to God and His purposes in Jesus Christ, they should include a walk in the pasture in their concept of leading. Good congregational leadership knows the problems of the daily lives of the congregations people, and it addresses those challenges. Good leaders help the people they lead. Good congregations respect the sacrifices of the men who serve in leadership.

Chapter One

The Objective of A Congregation's Leadership

The early morning mists rose lazily from the pasture. The coyote had watched for four days as two huge white dogs nonchalantly led the flock of sheep from their night pen to begin their day of grazing. The weaned lambs recently rejoined the flock. Daily the flock scattered as they began to graze. The coyote planned to unexpectedly dart in, quickly kill a defenseless lamb, drag the dead lamb to a waiting partner, and retreat with more than the two of them could eat in one meal.

The coyote left his cover full of confidence. Several yards from his cover he suddenly was cut off from his chosen lamb as one of the huge white dogs appeared before him. In disgust, the coyote quickly turned, intending to hastily retreat to his cover. With the same unexpected suddenness, the other huge white dog blocked his retreat. As the coyote quickly accessed his predicament, he felt a sharp pain in his back near his tail. He whirled with bared teeth to confront his rear attacker, only, again, to feel a sharp pain in his left leg. Again, he whirled with bared teeth, assuming his best dont mess with me expression, only, yet again, to feel the sharp pain of something biting his rear left leg.

In moments it was over. The two huge white dogs walked away to continue their duties of guarding the flock as the carcass of a dead, ripped coyote laid a few yards from what was the coyotes cover. With only a few muffled sounds, the battle ended. The flock continued to graze securely under the vigilant eyes of two Great Pyrenees dogs.

Janice Prater has two Great Pyrenees dogs and a Border collie (that loves to round up and pen the sheep) to assist her as she cares for her small flock. Many years ago when she started her flock, she estimates she lost fifty per cent of her lambs to coyotes. Those coyotes were bold enough to kill lambs as she fed her flock! Then an experienced shepherd introduced her to Great Pyrenees dogs. For years she has lost no lambs to coyotes.

The bond between a trained Great Pyrenees and its flock borders on the unbelievable. Though the dog is large (adult males weight 90 to 125 pounds and adult females weigh 85 to 115 pounds), though it seems slow almost to the point of being lazy, and though it seems to notice nothing, it is totally devoted to the well-being of the sheep. The dog constantly observes more than humans imagine! It even ignores Janices presence to care for Janices flock!

The Need

The need is enormous. Sheep are very dependent. Even though they are quite dependent, the shepherd never knows if the sheep will cooperate or be defiant. Sheep can be gentle on one occasion, and contrary on another. Though everything is done for their own good (by a conscientious shepherd), the sheep often seem oblivious to that fact.

Occasionally a sheep wanders off alone or gets itself in a situation it cannot get out of. Finding a lost sheep is commonly exasperating. The sheeps only defense against predators is to be totally quiet and attract no attention to itself. Even if the shepherd passes near the in trouble sheep, the sheep will not make a soundeven if it is in dire physical need of food and water. The search for a lost sheep literally can last for days. It does not end until the searcher actually sees the sheep. Commonly the searcher experiences an enormous sense of relief if the sheep is found alive.

A sheeps dedication to its quietness cannot be exaggerated. Even in the painful birthing process, the ewe remains quiet. During this period, Janice checks her ewes every three hours day and night. The only way her ewes can be assisted with a difficult birth (which is often needed) is for her to see the condition of the ewesno matter how dire the need, a ewe will not ask for assistance.

A close relative asked Janice why she continued to have a flock when the sheep required so much work. Her reply: I love my sheep, and I love working with them. Obviously, to take care of a flock requires a devotion of continuing love. Only those who love it have enough patience to do it!

Observing the Obvious

Not everyone is cut out to be a shepherd. Only a person who loves sheep can take care of a flock. The well-being of the sheep is the number one considerationalways. Sheep cannot be worked with as though they were cowssheep take more patience, care, and time. Working with sheep is not for those in a hurry that do not have the patience to experience the unexpected (that often seems the unnecessary). Sheep are unique among domesticated animals as they maintain a unique blend of dependence and individuality. Rarely can something so dependent be occasionally (and unpredictably) so stubborn.

Yet, the characteristics of sheep are unique to the type of sheep. For example, the mentality expressed in the herding instinct differs from breed to breed. To be an effective shepherd, the person must be well-acquainted with the breed he or she cares for. It must not be assumed if a shepherd is effective with one breed, that shepherd will be effective with all breeds. Only if the shepherd can make adjustments, changing when necessary, can the person be effective from breed to breed.

For a quality shepherd, the sheep always must be the all-important consideration. As a good shepherd considers the sheep, the consideration is not on what the flock wants, but what the flock needs. What a flock wants and what a flock needs may not be the same thing. To be redundant, it is not about the acreage availableas important as that is; it is about the sheep. It is not about the barnsas important as that is; it is about the sheep. It is not about the pensas important as that is; it is about the sheep. The acreage, the barns, and the pens support the needs of the sheep, and never exist in their own right.

Insights

Not every person is capable of providing congregational leadership. The tools of effective leadership in a business enterprise are not automatically the skills of effective leadership in a congregation. In a congregation, effectiveness is calculated by effectiveness in meeting the needs of the flock, not in bottom lines or profit margins. The same could be said for any professional pursuitaccounting, security work, community offices, banking, ownership, trade skills, or a retirement existence.

This is not at all to say that the lessons learned in any professional pursuit do not have usefulness or application to congregational well-being. It merely says:

The ultimate skill in congregational leadership is a concern for people. Jesus did not die for an organization or an institution. He died for people. God did not resurrect Jesus for an organization or an institution. He did so for His love of people. The ultimate measurement of the effectiveness of congregational leadership is to be found in and seen in the development of people in Gods values expressed in Jesus priorities. It is much easier to measure the development of an organization or an institution than it is to measure the spiritual growth of people. The criteria for measuring peoples growth in faith may look like failure by organizational or institutional criteria. Faith growth commonly is expressed in how the person handles a crisis. Believers can unexpectedly be stubborn and exasperating. Effective congregational leadership often demonstrates itself when love for individuals triumphs over exasperation created by well-meaning but uninformed persons. To be an effective congregational leader, the person must walk in the sheeps pasture. Leadership grasps the reality of the peoples problems only if leaders walk in the congregations world. One cannot provide effective leadership for a congregation unless the challenges of troubled people are understood. Problems are not solved with declarations of you should. Solving congregational problems begins with understanding the problems. Leaders demonstrate caring first by listening to understand. Leaders are listened to when they first listen.

Effective congregational leadership is only for those who are motivated by God to love people. It is hard work. It is often exasperating work. It frequently is not appreciated by those who most benefit from it. Leadership is provided only by those who allow God to constantly teach them how to love people (even when people are unlovable). May leaders never forget they assist the Chief Shepherd, but they are not the Chief Shepherd. Perhaps the most exasperating feature of leadership is to accept ones own limitations in leadership ability.

THEREFORE, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory. You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE (1 PETER 5:1-5).

Chapter Two

Who Are You To Write About This?

No, I am not an elder, and I have never been one. However, in over fifty years of preaching, I have attended many, many elders meetingsI suspect numerically more than many elders. I also suspect I have been exposed to more elderships than many elders. I am deeply impressed with the difficulty of seeking to lead a congregation. Such leadership is far more difficult and demanding than the average person (who has not has been in nor been exposed to such leadership) could imagine.

I have never "voted" on an item, nor have intentionally tried to guide the direction of an elders discussion to achieve my own agenda. Typically, I make a comment on a matter when (1) I am asked to comment or (2) I think it would be helpful to the discussion to consider an unmentioned view. In the majority of the meetings I attend, I make no comment at all.

Someone may ask, "Then why go at all?" I feel I can best represent the elders if I know how they think. I wish to be in position to bless the elders as they deal with extremely complex tasks. I delight in being part of the team that blesses the congregation.

What makes this role of conscientious leadership so difficult? First, this role of leadership works over an all-voluntary membership. This voluntary membership can come or go as it chooses. Each individual member in the congregation chooses to be a part of the congregation. This person even chooses to be involved to the extent of his or her desire. When the person is displeased, he or she "makes a statement with the feet" by going somewhere else. Rarely will a member make a public outburst or scene. Typically a member simply will disappear and quietly go elsewhere.

An increasing number of members (now numbering as much as 50% in many congregations) express membership by considering themselves to be "attending members." These people commonly do not go through a process of publicly placing themselves in the congregation. If they attend frequently on Sunday mornings over a long period of time, they consider themselves members because "everyone knows I come here." Placing themselves under the eldership is considered unnecessary since attending is all that is necessary. Even when some of them drop out later and cease attending anywhere, they continue to consider themselves membersin fact, they are deeply offended by perceived attempts (imagined or actual) to remove them from membership in the congregation. Thus elders are constantly seeking to decide who is and who is not an actual part of the congregation.

Second, this role of leadership is difficult because it deals with complex matters. Most elders I have known care about the congregation, and care deeply. Their perspectives may differ, but they all care deeply about the well-being of the congregation. The individual elders many differ in their areas of concern, but their concern is genuine. Often, elders (1) know factors that many in the congregation do not know or (2) are aware of convictions and sensitivities that are not common knowledge in the congregation. Such situations often place elders in a dilemma that many interpret as "indecisive foot-dragging." It is challenging to make a decision when elders know the decision has a significant possibility of producing major congregational resentment.

Third, this role of leadership is difficult because rarely do all the elders share the same spiritual value system. For example, some may favor doctrinal stances over people needs, and others may favor people needs over doctrinal stances. Or, one may be deeply concerned about precedent, while another wants to do what is appropriate without regard to precedent. Or, one may focus on the values of preserving local congregational traditions and another be concerned about his perception of truth to the exclusion of methods. The result: the elders must reach a consensus among themselves before they seek to lead the congregation. Commonly, that is not a simple matter!

Good Men

Of the men I have known as elders, most have been and are exceptionally good men. They are and have been conscientious in their relationships. They are devoted husbands, caring fathers, and principled businessmen or workers. No, they were not perfect (no one is), but they were conscientious and committed. They were the kind of men in all aspects of their lives that I felt privileged to call "friend" as well as "brother in Christ."

Among these good men are those who learned from past mistakes and are more effective because of what they learned. I have tremendous respect for Christian men or women who have learned from past failures and use their lessons learned to bless others. Nothing is accomplished by miring ourselves in the guilt of our past mistakes "up to our axles" as we continue life in a misery that drags others down. To accept God's forgiveness, to bless others with the lessons we learned, and to develop the ability to give others hope and courage is infinitely Christian! Peter would say "Amen" to that! Today there is an enormous need for the humble Christian who has "been there and done that," but triumphed by faith in the Jesus who died and was resurrected for us.

I have known elders who developed a personal program of benevolence for the poor, who specialized in giving the downtrodden a second chance, who honed special talents into abilities that targeted special needs, or who made special personal sacrifices that few knew. These good men had a continuing, abiding awareness of what Jesus Christ did and continued to do for them. Often the congregation did not know how blessed it was by the spiritual devotion of such men.

Bad Men

I also have known men who should not have been elders. Their motives or basic reasons for congregational leadership that they made clearly evident were not godly motives. Some were elders for reasons that had nothing to do with godly values. Some were arrogant and unapproachable. Some drove others out of serving as elders because they did not share the triumphant elder's personal values. Some were impossible for anyone to work with. Some resorted to violent acts. Some were authoritarians who demanded personal control. Some were "always right."

This never ceases to be astounding: to note men of little biblical knowledge and less spiritual insight who grasp control of a congregation quickly upon appointment as elders. The month before appointment they are not spiritual guides in a congregation. However, from the day of recognition as elders, they are men of enormous power. What happened? Commonly, the personal agendas of such men have little to do with biblical values or godly concepts. It is very disconcerting to see or be part of a congregation with a man in leadership who is ungodly in attitude, behavior, or both.

The Infinite Challenge

A congregation should belong to Christin both leadership and followship. The objective of a congregation is to assist people in being Jesus disciples. In twenty-first century America, that is a huge challenge! However, the challenge we face is no bigger than that in the first-century pagan world. Many in that world commonly regarded Jesus as a sham and the concept of resurrection as laughable.

It was God in Jesus Christ that made the message effective. Read 1 Corinthians 1:26-31. Hopefully, these thoughts will produce some practical insights to increase our effectiveness as we find life in Jesus Christ. Hopefully, many of the concepts shared will make Christians more effective on every level of leadership undertaken.

Chapter Three

The Desire For Relevance In Society and Culture

Begin this chapter with some serious, sobering thinking. If your congregation ceased to exist this week, would people who are not members notice? How long would it take for people who are not members to notice? Would they notice with the same sense of curiosity that they note a seldom-visited business ceases to exist? "Did that business close? When? Wonder why?" Would people who were not members respond with no joy, no sorrow, no sense of loss, but just a "matter of fact" observation? Or would people who are not members note the absence immediately with a sense of alarm? Would there be an immediate flurry of questions that begin with "Who will . . .?" Would there be an immediate sense of loss and void in much of the community because the congregation made an obvious positive contribution to the well-being of the community? Was the congregation such a natural part of the communitys fabric that people in the community cannot imagine the congregation not helping make their community a healthy place to live? Do the answers to these questions exist only in the congregations and its leaderships minds? Do positive answers only express a self-perception based on a sense of self-importance? Or, do the answers genuinely reflect the community's view of the congregation?

A Hard Observation If the congregation you are part of exists by ignoring community needs, the day may come when it ceases to exist. If that happens, the few who note its passing will do so with indifference. If the congregation you are part of is a vibrant, positive contributor to the communitys fabric, it is likely to exist for generations as it continues its vibrant, positive contributions to the communitys life. The community will be a more spiritual place because the congregation is there. The first congregation ceases to grow and draws inward as it often fails to convert even its own children to Gods blessings and concern. It increasingly is characterized by "attendees" who "belong to an organization." These people increasingly become people who major in asking questions that few ask and to which fewer seek answers. The second congregation grows because it serves. It attracts people because its members are alive as they teach people how to live in difficult times. They know how to glorify God for His blessings and concern even in the worst situations. Can you imagine Jesus simply disappearing in the middle of his ministry and no one noticing? True, he did a number of impressive deeds by using Gods power to do the miraculous to others benefit. Also true, he taught challenging, unexpected concepts as he discussed the fact that people must belong to God inwardly. Many people Jesus addressed thought they had God's approval because of ancestry with Abraham through Isaac. Consider Matthew 3:9. Some thought they had God's approval because they did things the right way. Consider Matthew 5:21-48. When Jesus stressed a person's inward reaction to God, he stressed something most of them were unaccustomed to hearing or considering. In Jesus Sermon on the Mount (Matthew 5-7, Jesus longest recorded lesson), he focused on a concept that had not been emphasized among the majority. The majority were influenced significantly by the Pharisees emphasis on forms and doing things the right way. The Pharisees expressed legitimate concerns. (1) How do you keep people from abandoning correct lessons to be learned from the past? (2) How do you protect people from the dangerous trends of the present? Many Pharisees counteracted an alarmed Jewish concern by emphasizing the value of maintaining contact with the past. The old paths were their concerns focus. However, many Pharisees stressed keeping in contact with the past through forms and procedures. The assumption: spiritual substance existed. The main thing lacking was correct forms. Correct forms would solve the basic spiritual problems in first-century Jewish society. That was a dangerous assumption! Spiritual substance is always threatened! Gods spiritual objective for His people in every generation: constantly seek His balance between spiritual substance and forms of the past to promote godly living in an ungodly world. Thus Jesus Sermon on the Mount lesson stressed this: the key to being a righteous person is belonging to God inwardly. Outward behavior should be an expression of who you are instead of an affirmation that you follow correct forms. Regardless of what form was followed, murder, failure to function as family, adultery, divorce, lying, vengeance, and treating enemies unkindly never demonstrated Gods valueseven if correct forms were observed (Matthew 5:21-48). It was essential that a person help the poor, pray to God, and fastfor correct motives (Matthew 6:1-18). The objective of each was to glorify God, not to advance self. Thus, people were to depend on God by adopting His values. They had to want God to remake them internally.

Under Attack

Christian influence (using Christian in its broadest definition) has been under increasing attack in the American society for decades. This attack is evident enough that people in other cultures (not noted for being religious) have wondered why the attack. Christian perspectives are no longer valued as a constructive influence in our society. Times have changed radically in my lifetime! When I was a teenager, families who "went to church" nowhere expected their children to embrace and live by Christian values in their public behavior. Protesting those values never occurred. When a group built a church building in a community, the building (and the coming congregation) was considered a positive happening. Often, the land was donated. No one complained of the abuse of tax dollars if community power structures contributed time or equipment to aid the process of building a church building. The existence of congregations was a good thing that contributed to the health and well-being of the community. No longer! In many schools, Christian values are not the normative values. If Christian values are invoked or made evident, it is not unusual for one or more children to protest. If the children do not complain, their parents do. Church buildings often must be built within proper zones. Congregations should not assume they will be welcomed by the area in which they build buildings. Christian values are no longer considered by some to be good things that contribute to the health and well-being of the community. Such is the American view today in many places. Christians can respond to this situation in one of three basic ways: they can ignore it, they can react to it, or they can interact with it. Christian response to this situation is a complex challenge. There is no guarantee that response in any form will resolve the crisis quickly or change the image of Christian believers. Christians can choose some form of ignoring, but that commonly results in drawing inward, rejecting people, and disconnecting the congregation from the community. The end result is that the congregation ceases to be what Jesus intended in its existence and outreach. Some form of reacting often makes the problem (or problems) worse rather than better. When Christians react, they invite those who oppose them to react to their Christian reaction. The results are commonly a vicious cycle of reactions that focus on the ever-widening gap rather than seeking a healing (ideal) or a toleration solution (better than an open war).

Jesus' "Light" Image One of the common images and illustrations Jesus used was that of light. The concept of light dispelling darkness was not original with Jesus. For example, God through Isaiah said that the mission of restoration was too small a mission for Israel. God wanted Israel to be a light to the non-Jewish nations so God's salvation would reach to the end of the earth (Isaiah 49:6). The ethics of a people ruled by God was to champion a moral behavior which influenced people controlled by idolatry. That behavior would cause those who lived idolatrous lifestyles to seek the living God Who forgave. Light by its nature interacts with darkness to disperse darkness. When light interacts with darkness, darkness ceases to be in evidencethough it is always ready to return if light is absent. Darkness is not destroyed, but dispersed. In fact, the deeper the darkness, the more evident even a small light source becomes. Light was (and is) a symbol of righteousness. Darkness was (and is) the symbol of wickedness. Light disperses darkness by interacting with it, not by exerting some type of controlling, subjugating power that destroys it. Triumph over darkness is achieved by the superiority of lights qualities, not by an irresistible force that destroys the darkness. Light dispels darkness by being light. The Christians influence exists by being, not by conquest. Those who control spend a constantly increasing amount of time devoted to exercising and keeping subjugation. Those who influence because of their being focus increasingly on who they are in God. They concern themselves with being who they are in God instead of forcing others to surrender to their ways. Jesus described the righteous in the Sermon on the Mount as "the light of the world" (Matthew 5:14). Disciples existed to be an obvious light to people in darkness. They existed to be a helpful light, not a blinding light. They did not shine through their good works to attract attention to themselves, but to glorify their God (Matthew 5:16). They only reflected God's light; they did not even pretend to be the light source. Paul made the same point to the Christians in Philippi (Philippians 2:15). First-century Christians influenced by patiently demonstrating Gods impact on their behavior, not by exerting power and force. They interacted with society by being controlled by God, not by being slaves to human desires. Such interaction, at times, was a slow, costly process, but an effective process. Light is a powerful symbol! Light regulates when human activity can occur, and when human activity cannot occur. It regulates when daily activities can begin, and when such activities must end. Those who can afford to have convenient artificial lighting at their disposal easily forget how necessary light is in human activityuntil a storm destroys the power that makes lighting possible, or until a car battery goes dead on a deserted road, or until people camping out have no fuel to operate their lights. Only when we have no form of light do we realize how helpless we are when the sun sets, or what we can do when the sun rises. Christians do not exist to live in a high-walled Christians only castle surrounded by a moat. In that way of thinking, the drawbridge allows them to control access to the Christian enclave. The outer signs message is clear to the community around the castle: No Sinners AllowedNo Exceptions! Christians exist to be light in a dark world. They exist to reflect Gods power and to show the resurrected Jesus Christ in their lives. What they are because of God and Jesus Christ influences others to find direction in God. Christians cannot be Gods light which interacts with the darkness of anti-spiritual forces unless Christians interact with ungodliness. Consider: people generally equate knowledge with light, or commendable moral values with light, or dangerous times with darkness. Light is a positive influence; Christians should be a positive influence. Most people fear few things as they fear blindness. The curse of all curses is to be unable to see. We view living in the dark as a curse. Good spiritual leadership does two things: (1) It guides individuals to light so they can see for themselves. (2) It helps believers improve their sight. The goal of spiritual leadership is to guide people to the ability to see, not to control sightless people.

The "Uh-Oh" Moment The religious movement surrounding Jesus Christ was unlike other significant religious movements. Originally, it seemed to be a Jewish reform movement. When the infant Jesus was presented to God at the Jewish temple, Simeon viewed Jesus as the fulfillment of Gods promise to Israel (Luke 2:25-35). John the Baptist was declared to be the fulfillment of the Jewish promise of the coming of Elijah (Matthew 11:10, 14). Jesus taught and performed miracles primarily for Jewish people in Galilee and Judea. The first place Peter was recorded going after his Pentecost presentation in Acts 2 was to the Jewish temple at the hour of prayer (Acts 3:1). The movement changed when Peter taught the message of the good news to non-Jewish, non-proselytized people in Acts 10 and baptized them. Even Simeon said it was Jesus destiny to be a light of revelation to the Gentiles (Luke 2:32). The writer of the Gospel of Matthew (Matthew 4:16) saw Jesus as the fulfillment of Isaiah 9:2. Paul saw the conversion of gentiles to Jesus Christ as a means of blessing Israel (Romans 11:1-15). How should we consider this movement when it had more Jewish Christians than non-Jewish Christians? (There was a huge cultural distinction between Jews and all non-Jews.) What was the movement when it had more non-Jewish adherents than Jewish adherents? What was it when it was a peculiar mix of Jewish Christians and non-Jewish Christians? Christianity has never enjoyed a smooth, all-encompassing transition from generation to generation, and it never will. It was not divinely designed to be a mindless subjugation of those who were forced to agree. Instead, it was divinely designed to be a faith-filled, vibrant lifestyle of those committed to God. It has never been easy to give a simple definition of Christian commitment. As a religious movement, Christianitys complexity denotes the complexity of a grace-filled God Who gave His son in human form and saves through death and resurrection. That salvation is based on a crucified but resurrected person who produced many martyrs on every level of servicefrom apostle to slave.

Major Transition One of the key moments of transition came when Constantine I legalized Christianity in the Roman Empire in 313 AD. He is said to have had a Christian vision prior to his successful battle of the Milvian Bridge. Constantines victory resulted in the reunification of the Roman Empire under one ruler, with Christianity becoming the state religion. Suddenly the illegal religious movement without power became the legal religious movement with access to the states power. Suddenly the religious movement based on faith in Jesus Christ which motivated martyrdom became the religious movement in which martyrdom was supposed to be impossible. Suddenly the diverse movement that defied a singular expression and identity was forced to become a religious movement with a single expression and a sanctioned theology. Suddenly the distinction between church and state was blurred. Suddenly a religious movement that never was involved in physical conflict sanctioned a war on a group who believed in Jesus Christ but did not agree with the official position of the church. Now Christian adherents could be (and were) forced to accept views with which they disagreed. Instead of a faith movement, Christianity transformed itself into a power organization that required and enforced conformity. Was the good politician Constantine merely a shrewd politician who used an energetic, durable religious movement to achieve his purposes? Was the expression of Christianity basically changed as a matter of political pragmatism rather than faith-filled commitment? How many of todays doctrines are the result of the political decisions of that moment rather than a devotion to Gods will?

Why? Why discuss all this? For one reason. Those who dare to exercise any level of leadership in a congregation need to realize that leadership in a congregation has never been simple, and never will be. The key to effective leadership in the church is not power, and never has been. In many ways, the faith of commitment and what we know as power are enemies. To dare to lead in a congregation is to dare to get involved constructively in conflict. Conflict is an inevitable part of spiritual leadership!

Chapter Four

Spiritual Basics In A Consumer Society

Whom does a congregation pick to be its leaders? Typically, the members of the congregation pick those whom they perceive to be the best men in the congregation. Who are the best men? That depends on the congregational need, the congregational concerns, and the congregational situation immediately preceding the moment of selection. If there is a congregational stress created by some aspect of funding, the congregation will likely select someone who handles money. If there is congregational stress created by a lack of organization, the congregation will select someone who possesses organizational skills. If change creates the stress, the congregation will likely select someone who will champion a status quo agenda. The perceived congregational need of the moment often determines who is recognized as a congregational leader in an elder selection process.

The Basics (1) The basic problem: that approach to determining congregational leadership often generates difficulties because (a) the problem typically is short-lived while (b) the person selected will be a congregational leader for a long time. The congregational concern may be temporary, but the leadership choice endures as the person selected exerts a significant impact on the congregations life and future. There is a vast difference between (a) adding a spiritual man whose gifts address a specific need and (b) increasing leadership diversity by adding a gifted man who is not a spiritual person. If the leaders do not work together to form the team concept of leadership, the established leadership often views the newly-selected person (or persons) as an intruder who came to fix them. (2) The basic reality: the choice of leadership needs to involve (in a significant way) the congregation. Yes, congregational leadership must work together regularly. However, in our society, people will not follow someone just because of the role he occupies. No actual congregational leadership exists if the converts do not follow the leadership. Letting the leadership do as it pleases is significantly different from following the leadership. The leadership and the congregation must function as a team in pursuing Gods purposes.

The spiritual maturity level of a congregations leadership and the spiritual maturity levels of the congregation (which includes all disciples in every level from new converts to the seasoned committed) will be obviously different. This difference in maturity levels should be expected to produce some stress for those in leadership and some stress in the congregation. Functioning as leaders in a stress-free environment is never an option. Functioning in a spiritual environment that honors each other because people honor God should be a given.

(3) The basic need: to have a congregational leadership that (a) is sensitive to the congregation [not oblivious to the members realities] and (b) has the courage to understandably lead in the direction of Gods priorities. Congregations tend to follow sensitive leadership. Congregations need sensitive leaders who can explain biblically the whys of their direction. Why do the elders want us to go in this direction? Why is it godly to go in this direction? Why is it compatible with Gods values to seek this objective?

Explanation is more effective and less negative than trust useven when the elders motives are good in the trust us style of leadership. Trust us may seem easy and convenient, but it is filled with opportunities for misunderstanding and misinterpretation. Commonly, the trust us style of leadership is taken by many in the congregation as a declaration that leadership does not trust us. However, leadership expects the congregation to trust them. Earned trust is effective when one trusts the other in both directions.

Certainly, a high level of trust is necessary when followers have confidence in leaders and leaders demonstrate confidence in followers. This is not a discussion of the importance of trust, but of using trust as a leadership style.

(4) The basic situation: our culture is increasingly intolerant of Christian values. The typical member of every age encounters continual conflict in daily life. These conflicts often generate temptation in some form (or forms). The guidance of Christians does not need to focus on crushing people by intensifying guilt or failure feelings. Godly guidance needs to give members biblical direction and godly hope as they live in a hostile culture. Leadership does not need to exasperate members, but to provide them godly tools as they seek to be light in darkness.

Have you read Ephesians 4:17-32 lately? These Christians lived in an idolatrous world that functioned on pagan values. They actually were doing the ungodly things mentioned in verses 25-30. Paul responded in four ways. First, he emphasized this was not what they learned from Christ. Second, he stressed transformation. Third, he contrasted the result of such living with the godly results produced by living in Gods forgiveness. Fourth, he urged them to imitate God.

Consider Hebrews 10:35-39. These Christians seriously considered abandoning Jesus Christ (not God) to reduce their continuing conflict and abandonment situations. They were so serious in their consideration of leaving Jesus Christ that they restricted assembling with Christians (Hebrews 10:25). Yet, the writer said their solution was to be found in confidence and endurance, not in abandoning Jesus Christ. He encouraged them by giving them hope instead of hammering them for being horrible! Wow!

The Consumer Society

We live in a society that stresses having the latest and the best. Do you want to solve your problems? The solution is found in having the latest and the best. Do you want to move up in social acceptance? You can change your image by acquiring the latest and the best. Do you feel inferior? You deserve to alter how you feel about yourself (for the better) simply by having the latest and the best. Are you concerned about your future? You can secure the future by having the latest and the best. The end result is that all good solutions are the product of having the latest and the best. Consequently, all troubles occur because the person, the unit, or the group does not have the latest and the best.

The issue is not that what you have is insufficient for your need. The issue is that what you have cannot possibly meet your need because it is not the latest and the best. The solution is to dispose of or abandon what you have and acquire the latest and the best. Then and only then can life become what you envision.

If you think this is a gross exaggeration, consider some examples. How many husbands or wives feel their marriage is doomed to failure because they are convinced they did not marry the correct person who is into the now? How many parents think their children are doomed to a horrible life because their children cannot go to the right school or be in the right program? How many Christians are convinced they are destined by God to do one thing only as they live by a specific divine focus expressed in the plan for their lives? How many people think there is one ideal job for them, and anything less than that job will result in a life of misery? It is amazing to observe the number of people who waste life by spending it searching for their mystical ideal.

The consumer society powerfully influences congregations. Ask Christians, How do congregations grow? Their frequent answer: Have the latest and the best. Our preacher is the best preacher in town! Our Sunday school program is the best you can find! Our assemblies are the most comfortable anywhere! We provide more convenient creature comforts than you can find in any other congregation! We provide the most convenient faith in God option you will find. Result: the what is in this for me and my family right now mentality becomes the prevailing mentality.

Is the point that congregations need to be unconcerned about the desires and physical needs of people? No. The point is that faith in God is not produced by having the latest and the best. People who come to the congregation because it offers the latest and the best will leave the congregation you are a part of to go to another congregation when that congregation offers the latest and the best.

To define spiritual growth on the basis of seeking the latest and the best cheapens divine forgiveness, mercy, grace, justification, and redemption. It suggests that ethical and moral commitments can be produced by things other than decisions. It rejects the value of personal commitment by subjugating it to physical desire.

Maintaining faith in God is demanding in every age of life, in every crisis, and in every period of distress. Faith in what God did in Jesus cannot be reduced to convenience. It does not exist because it is convenient, but because it is real. Trust in God is not abandoned because life becomes difficult while demanding that hard choices be made.

It takes courageous leaderships to lead congregations to that understanding! Often that is not a place Christians want to go, but it is a place Christians need to go. Those who follow a crucified Savior do not make discipleship dependent on physical convenience expressed in a physically desirable lifestyle.

Consider one thing more. Faithfulness to God is not produced by artificial difficulties. Wealthy Christians did exist in the first-century church (1 Timothy 6:17-19). We do not demonstrate faithfulness to God through avoidable, unnecessary suffering. What is an extravagance in one culture and its context may be a practical reality in another culture and its context. If you want an illustration, consider the role air conditioning serves in different cultures with those cultures economic realties. Faithfulness to God is a matter of priorities and motives, not a matter of having or not having.

THE Discussion

Nothing is more important to a congregations life and health than its selection of leadership. Its leadership commonly determines who can and cannot preach, who can and cannot teach classes, what topics can and cannot be presented in classes, and the direction of the congregation. The leaderships comfort zone often determines the congregations comfort zone. To a significant extent, leaders allow the congregation to be provided its levels of encouragements and its levels of restrictions.

Ironically, as important as leadership is to a congregation, the concepts of congregational leadership expressed in the qualities of leadership and the responsibilities of leadership are rarely examined/discussed. The qualities of congregational leadership are not discussed unless (a) there is a problem that directly involves the in-place leadership or (b) it is time to select leadership or add to leadership.

In either situation, that is likely one of the least effective times to seek to form congregational leadership concepts, qualities, or responsibilities. Why?

(1) Most of the opinion leaders are in a defensive mode at those times. They are concerned with doing what is best from their perspective. (Opinion leaders in congregations are men or women who are instrumental in helping others form their opinions about what is correct, what is needed, and what should be done. Opinion leaders decide who should be trusted to do what needs to be done.)

Opinion leaders can be good spiritual forces or undesirable spiritual forces. They can cause members to think, evaluate, and pursue Gods priorities. Or, they can seek to further a personal (versus a congregational) agenda that is calculated to increase their control. Either they influence how others think, or they personally are convinced they direct the thinking of others.

(2) Usually congregations feel a sense of urgency at the times of appointing leaders. Congregations typically hear a lot of statements about the seriousness of the selection choices, discussions of what is at stake, and the obligatory series of sermons concerning the basis of the choices to be made.

Few other situations require a whole series of sermons! The only times in my memory that the leadership requested a series of lessons were (a) when there was a county-wide liquor referendum and (b) when new leadership was to be selected.

(3) The pressure sensed in the situation surrounding leadership selection is more likely to produce emotional reactions instead of insightful understandings. Because of the ways our culture handles leadership issues, the selection of congregational leadership easily can become a political contest. If that happens, nomination and selection become filled with agendas, popularity, desires, and fears rather than a genuine pursuit of Gods priorities.

Congregational leadership selection easily can be focused on present human desires rather than Gods expressed values. It easily can become about us and our priorities rather than about Jesus Christ and his priorities. It easily can be centered on our desires rather than Gods desires. It easily can emphasize what we wish to accomplish rather than what God through Jesus wishes to accomplish.

The Irony

Congregations tend to select men that (a) are spiritual men, (b) are good husbands, (c) are good fathers, and (d) are caring men. A congregation admires these traits in Christian men who are willing to lead!

Then the men we admire become elders. Quickly, congregations demand so much of these men that they have little opportunity to continue advancing personal spirituality. Congregations consider time spent in being good husbands wasted because the elders are not caring for the congregations needs or visiting. These men should no longer need to care for their own children. They should help the troubled in the congregation with their children. Congregations now expect these men to care to the extent that they are continually exhausted.

However, if anyone in congregational leadership has a marriage that falls apart, the congregation is astounded! The congregation rarely realizes that the husband who always included his wife now must keep confidences from his wife. If the children of leaders misbehave, the congregation is astounded. Rarely does anyone note that the man who always had time for his children before he became an elder never had time for his children after he became an elder. Somehow, leadership men are never to be tired, are to be invigorated by problems, are never to be wearied by needs, and are to be delighted when they face unreasonable demands. These men can do what no one else in the congregation attempts to do! If ever there is a superhero in todays world, it must be a conscientious congregational leader who serves sacrificially and well!

Is it any wonder that congregational expectations are a real obstacle to good Christian men becoming congregational leaders?

Chapter Five

Avoiding Oversimplification and Acknowledging Complexity

An important challenge is silently confronting congregations today. It is the challenge to become more biblical (thus more reasonable) in expectations of leadership. The consequences of failing to acknowledge this challenge will be nothing less than catastrophic. The consequences realistically may result in numerous congregations no longer existing in the communities of our society.

Note the consequences that are already recognizable in numerous congregations. First, Christian men who are responsible, dependable, and spiritual increasingly have no desire to be congregational leaders. Spiritual-minded, knowledgeable, mature Christians often refuse encouragements to serve as congregational leaders. Yes, many reasons create this situation. However, congregational expectations of leadership are among the significant reasons.

Second, men of questionable spirituality, who often acknowledge publicly that they are unqualified for this role, are willing to take the leadership role in congregations. Their lack of spiritual maturity coupled with the complex problems in todays society too frequently result in attempts to lead by authoritarian decree instead of by providing biblical guidance through faith in God.

Third, in too many instances, there is a woeful disconnect between a congregations leadership and a congregations followship. This disconnect expresses itself in numerous ways that include but are not limited to the following: Congregational leaders have too little idea of what the members contend with on a daily basis. The members have little respect for or confidence in their congregational leaders. Complex problems are addressed with simple, often unworkable answers. Instead of a flow of honest communication between leaders and members, there is an abundance of criticism of one for the other. Faithfulness is defined in terms of attitudes toward institutional methods rather than a commitment to a spiritual environment that encourages believers to be disciples of Jesus Christ. Problems of disagreement between leaders and members quickly escalate into a crisis often containing more distrust than substance.

A Recognizable Problem

In this writing, there is no desire to oversimplify the problem. Oversimplification occurs when (a) we seek to trace all difficulties to the roots of one problem or (b) we seek to say THE reason we experience this problem (or these problems) is because of this one reason that is the core of the situation.

It is quite convenient to trace things to a single problem or to suggest a situation exists because of one reason. It is convenient because such attempts suggest that addressing one problem or one situation will cause all difficulties in a congregation to evaporate (with sufficient time). Thus, correct THE problem or situation, add sufficient time, and Poof!all difficulties are resolved. Thus, if a congregation invests all its energies and resources in THE problem or situation, congregational success is certain.

There are numerous difficulties with that concept. First, not all congregations are the same. Therefore, all congregational problems are not the result of a single cause. What may be wondrously helpful in some congregations may be woefully ineffective in others. Just as one size does not actually fit all, neither does one solution actually correct all congregational problems.

Second, congregations are complex organisms composed of extremely complicated individuals. Each individual Christian is a composite of genetics, environment, experiences, and influences. Those four factors do not have the same effect by existing in the same combination in every person. Having faith in God and undergoing genuine repentance do not eliminate any of those four influences. Seemingly, the best that congregational leadership can hope for is (a) that each member will acknowledge those forces exist in himself or herself, and (b) that each member will seek to understand those forces as he or she continually seeks to comprehend the role of faith and repentance in ongoing life. Every Christian must realize that all other people are not just like me!

Third, despite what you think or hear, God is extremely complex! Consider this. God Himself named Davids second son by Bathsheba (2 Samuel 12:24, 25) because God loved him. Gods name for the person we know as Solomon was Jedidiah, which meant beloved of the Lord. Questions: Why did God forgive David for his adultery (2 Samuel 12:13) when the teaching of the Law was that David and Bathsheba should be executed (Leviticus 20:10)? Why did God allow David to keep Bathsheba as his wife when David murdered to obtain her? Why did God allow the son of David and Bathsheba to become Israels next king? By todays common reasoning, surely precedent should have prevented any of that from happening!

Have you considered the short writing of Jonah lately? While that short book of only four chapters has been relegated by many Christians to childrens material about a big fish, chapter four addressed some adult issues regarding God. God as Creator had a right to be concerned about wicked Assyrias repentance. God the Compassionate One had a right to inform Assyria of their need to repent. God had a right to respond to Assyrias need for repentance even if they were not a part of Israel. While God was pleased with and responded to Assyrias repentance even though Jonah the Israelite prophet did not understand, there is no mention of building a temple to God (as Israel did), having a priesthood (as Israel did), or offering sacrifices (as Israel did). Yet, God redirected His intent because of their repentance. Consider Romans 14. Think about Gods different responses to a Jewish view of Jesus Christ and a non-Jewish view of Jesus Christ. While we tend to blow off the issues mentioned as insignificant secular matters, these matters were huge religious issues among Christians. These matters involved concepts of purity at the time Pauls message came to the Christians in Rome (those members were culturally Jewish and non-Jewish). Paul stressed that relationship with others in Christ was more important than stance on purity positions. How could God respond to a Christian vegetarian and a Christian meat eater in the same manner? How could God respond to a person who honored religious holidays in the same manner He responded to the person who observed no religious holidays? How could God view all of those responses equally as the individual responded to the situation? How could God cause all of them to stand? How could Paul (representing God) declare that the critical matter was not judging someone in Christ or treating someone in Christ with contempt? How could Paul say God knew what motivated each individual to behave as he (or she) did, and the motivation would determine Gods reaction? How could Paul say proper motives would result in the same conclusions? Obviously God is even more complex than we are!

Fourth, not all congregational leaders are godly persons. Not all congregational followers are godly persons. Some have their own agendas. Some, in ignorance of Gods priorities and values, promote their own agenda as if it were Gods agenda.

Some have, announce, and pursue their own concepts. If scripture calls their concepts into question, scripture is attacked while they refuse to examine their concept.

Some do not have godly concerns. They are primarily concerned about having or exerting control. They are more concerned about protecting personal concerns than they are about achieving Gods values. Often, such people conclude their concerns are Gods values. Their principle concerns seem to rise from their need to defend a position rather than from their need to understand God or people.

When evil agendas and evil motives become a part of the mix, the problems change, the solutions change, and often the congregational dilemma becomes highly individualized. Never forget that Paul had his Alexander (2 Timothy 4:14) and John had his Diotrephes (3 John verses 9-11).

The Bond

Is there a bond between leaders and followers in a congregation? Is there a sense of togetherness so they function as a team that seeks Gods objectives? Or does the leadership role separate the leader from the congregation?

I have heard elders grieve because assuming the role of congregational leader cost friendships in the congregation. Before a man became an elder, he was Tom, or Sam, or Georgea person. When he became a leader, suddenly he was no longer a person, but an elder. Others became cautious when around him. They were hesitant to talk to him. They no longer could be with him to do common things because he was an elder.

What if all you heard each time you met with other congregational leaders were problems and/or demands? What if most of what you heard, saw, or dealt with were the flaws, immaturities, and attitude defects of members who produced spiritual challenges or actual problems for others? What if members of the congregation turned their home lights out or ignored your knocks when you attempted to visit and encourage? What if those who needed encouragement the most thought a visit from an elder was a bad thing?

How long would it take for such negative reactions to impact you? How long would it take for you to say, I have had enough!? How long would it take for negative reactions to crush your spirit when with heart-felt prayers you wished to be a positive, encouraging congregational force?

Hopefully congregations select men to lead because the men are spiritually mature. If that is true, then why do congregations sometimes treat these men as spiritually immature because they do not yield to our demands? Surely people in a congregation understand that it is impossible for these men to yield to all demands (financially or manpower-wise).

Why do we treat them as spiritually immature when they do not adopt our priorities? Why do we assume that they are unchristian men if they do not see a situation precisely as we see it? If we were a part of selecting these men because they were spiritually mature, why do they suddenly become spiritually immature because they do not agree with us?

Is leadership a control issue or a divine issue? Does everyone work together to achieve Gods objectives, or do people in congregations seek to divide and conquer? Is leadership an issue of status or an issue of service?

Is leadership in congregations just a matter of politics? Should winners in congregational matters be determined by congregational politics? Are congregational decisions just an extension of the demands and concepts of democracy? Should the political system of our culture become the political system of our congregations? Do we have prejudice against the political concepts associated with kings? Do we object to Jesus being our King?

It took the twelve a long time (longer than Jesus lived!) to understand that being the Messiahs disciple was about humble, sacrificial service rather than status. Being a servant of the King Messiah commonly (in the first century) resulted in physical suffering rather than status. The image of physical suffering simply did not fit common Jewish expectations of their Messiah or his followers! Nor does it fit our common expectations as Christians! We accept Jesus Christ to find an end/answer to physical suffering, not to discover a reason for embracing physical suffering.

Additional Important Questions

How can we as congregations end the all-too-common hostility between congregational leaders and congregational members? Do we not realize what we do to our credibility in our communities when our worst traits and flaws are revealed in the way we treat each other? How can we be seen as people who are God-taught to love when we vent our frustrations on those we chose to lead us?

Is it not obvious that congregations need effective training in the ways to view and treat leaders?

Blessed is the congregation who knows how to encourage godly leaders in difficult moments!

Chapter Six

Admitting the Voids In Typical Concepts of Congregational Leadership

Recently a comic strip character decided he would adopt as a career the work of a shepherd. His first step in becoming a shepherd was to write unknown people to ask them to send him a small flock. His second step was to ask these same unknown people for instructions on how to be a shepherd. That is at the same time both hilarious and pathetic.

Can a person choose to become a shepherd when he has never been around sheep? If so, poor sheep! Can a person choose to become a shepherd when he has no idea what the needs of the sheep are? If so, poor sheep! Is shepherding about the desires of the shepherd or the needs of the sheep? If the shepherd says, My desires! poor sheep!

Jesus said that he was the good shepherd who knew his flock, who was known by voice as well as sight by his flock, and who put his life on the line to protect the sheep from danger (John 10:11-18). The elders at Ephesus (Acts 20:28) were to view the Christians at Ephesus as the flock and to shepherd the church of God as bishops or overseers. Peter, as an elder, strongly urged his fellow elders to shepherd Gods flock with (1 Peter 5:1-5): Voluntary oversight that did not resort to compulsion. Oversight that was motivated by eagerness, not by monetary opportunity. Influence by example rather than by control. The constant awareness that they worked under the Chief Shepherd, Jesus Christ. Most Christians in most congregations would agree that the biblical model for leadership is the shepherding style. However, the majority of Christians who agree that shepherding is the biblical style (for both those who follow and those who lead): Have never known a shepherd, Have never been around a flock, Do not know the characteristics of a shepherding style, and Do not know the distinctions between a modified board of directors style and a shepherding style. One of the frustrations of congregational leaders who wish to learn and implement a shepherding style is the followers opposition to a shepherding style. Often congregations do not recognize the shepherding style of leadership as a legitimate form of leading.

The whole concept of considering elders as shepherds and the congregation as a flock of sheep poses questions that many congregations regard as issues settled long ago. Are Christians to see themselves as sheep? What does that mean? What is the basic FOCUS of congregational leadership? Where is authority, who should use authority, and for what purpose (purposes) should authority be used? To what degree is spiritual maturity an individual pursuit, and to what degree is spiritual maturity a congregational pursuit? Where is Gods balance located? When is diversity a blessing, and when is diversity a curse? Does the worship of the individual exist? What makes group worship a time of worship? Are congregations truly autonomous? Can congregations reach differing conclusions and still be faithful congregations? The purpose of these challenges is to acknowledge that the issue of leading and following is complex, not simple. It is not as simple as taking a democratic position vote or articulating a stance.

Void # 1

Recognizing congregational leaders is not as simple as installing men on a spirituality production line who are interchangeable parts that fit in all models of congregations. All congregations are not basically the same. There is not a simple need for a standard leadership because spiritual needs are not the same in all spiritual contexts.

In the spiritual formation of the individual, it is extremely important that the congregational follower feel a positive bond of encouragement from the congregational leaders. For that bond to exist, it is quite helpful if the leader identifies with the world of the follower.

Example one: decades ago, as a church, we were primarily a rural, southern movement. Most of our members were farmers living on family farms doing farm chores. Today, as a church, we are primarily an urban movement. Most congregations are located in cities and towns. Many members are involved in jobs and occupations that did not even exist decades ago.

Urban contexts include a set of stresses that significantly differ from the stresses that existed in rural contexts. There are significant differences between worlds of broken checkreins on the harnesses of horses or mules and crashed computers, between broken butter churn paddles and failed delivery trucks, between smoked meats and refrigerated plastic shrink-wrapped packages of meats in a display case.

Effective leaders need to be able to relate to the real world frustrations of the congregations members. A person may be a highly effective leader in an urban context, but an ineffective leader in a rural context, or vice versa.

Example two: if you wish to lead in a congregation that primarily speaks Spanish, it would be extremely helpful to be able to communicate in Spanish. If you wish to lead a congregation principally composed of reformed but struggling addicts, you need an understanding of the world of addiction. The same can be said for the worlds of poverty, wealth, education, blue-collar lifestyles, white-collar lifestyles, etc. The relevancy of leadership will be equated with knowledge/understanding of the world of the followers.

The effectiveness of leaders in helping followers transform their lives in Christ commonly correlates to a leader being able to relate to the life of the follower. The spiritual formation principle used may be true whether the leader understands the followers world or not, but the follower may not consider the principle relevant. Why? The follower says, You do not understandthat principle does not work in my world. Unless the leader (a) understands the followers world and (b) can explain the relevance of the principle in the followers world, the follower will discard the principle.

Leading involves having a positive bond with followers as well as understanding the principles of Christ correctly. Leading is not as simple as correctly announcing what is right, expecting compliance, and exacting consequences.

Void # 2

Judaism was quite institutional. First, the Hebrew people began their existence as a nation upon delivery from Egyptian slavery. They were a large group of people (an extended family without a national structure) prior to release. They became a nation with a theocentric (God-centered) government after release. Second, they were provided a core law that was to define their behavior and regulate their relationship with God and each other. Third, they were instructed to build a tabernacle that became (by Davids request) a temple. Fourth, they had a high priest to serve as their mediator and a priesthood to perform their spiritual functions.

Also, in many forms of idolatry, there were regulations, temples, high priests, and priests. Idolatry, in its many forms, was also highly institutional. Idolatrous forms were the common, main religious expressions in the first-century world of the Roman Empire and the areas surrounding that empire.

Christianity at its inception was quite different. While it also had regulations, its regulations stressed treatment of people as respect for God and Jesus Christ. Treat people with respect. Refuse to commit adultery because of the value of the person. Be understandably honest. Be compassionate, not merely just. Love your enemies (Matthew 5:21-48). Treat people as you wish to be treated (Matthew 7:12). A person verified that God was at work as God promised by the way the person following God treated people (Matthew 11:4-6). Jesus great invitation was people-centered (Matthew 11:28-30). There is a horrible inconsistency when a person claims commitment to God while neglecting parents (Matthew 15:3-9). The kingdom of heaven is composed of people like children (Matthew 18:3-6). The consequences of causing people to stumble are horrible (Matthew 18:7-14). The willingness to forgive people should be unlimited (Matthew 18:21-35). Significance in Gods kingdom is determined by servitude to people (Matthew 20:25-28). Gods second greatest command was to love your neighbor as yourself (Matthew 22:34-40). Jesus said the great separation in judgment would be based on the way people treated people (Matthew 25:31-46). The objective of the Great Commission was to make disciples (Matthew 28:18-20). God sent Jesus because of His love for people (John 3:16-21). Jesus revealed himself to a Samaritan adulteress who had been married and divorced five times (John 4:1-42). Discipleship is expressed in love (John 13:34, 35). It is impossible for Christians to honor God and curse people (James 3:8-12). In early Christianity there were no temples. Early Christians did not assemble in buildings dedicated to their God. Christians existed as an extended family. Faith in God expressed by being disciples of Jesus Christ was not separated from everyday life. The resurrected Jesus was the only mediator that existed between people and God, and the resurrected Jesus made it possible for people to have direct access to God (see 1 Timothy 2:5; Hebrews 8:6; and Hebrews 4:14-16). The Christian disciples were Christianitys priests (1 Peter 2:9, 10). Christian disciples were Gods temple as individuals (1 Corinthians 6:19, 20) and as a group (1 Corinthians 3:16).

In contrast to Judaism and to most forms of idolatry, Christianity was people-centered in its earthly acts, had no holy building, and even had direct access to God. Disciples served as their own priesthood and temple. They were unique, not because of a claim, but because of their internal being, their relationship with God, their character, and their treatment of other people.

Their uniqueness existed for three reasons. They wished to make the character of God their character. They understood that people originally were created by God in His image. The primary way they expressed commitment to God was seen in their treatment of people.

Void # 3

Commonly the Greek word ekklessia is translated church in most English translations. The word denoted a people and not a place. The first place the ekklessia met after the conversion of the original 3000 (Acts 2:41) was in homes (Acts 2:46, 47). When the first problem arose (caused by the neglect of people), the twelve apostles asked the converted to resolve the situation within given guidelines (Acts 6:1-6). When a major doctrinal decision was made regarding Gentile converts responsibility and behavior, input was sought from the Jerusalem ekklessia. The ekklessia confirmed the action taken by the apostles and elders (Acts 15:6-22). This was unique religious behavior!

This is called to your attention for one reason: It is biblically evident that an incredible sense of partnership (we would say teamwork) existed between the followers and the leaders. Followers and leaders had the same basic objective and the same basic focus.

This incredible partnership did not work because there was an initial agreement, but because there was a shared objective and focus. That shared objective and focus was bigger and more important than an anxious individual or an anxious group. It worked because God (not people) caused it to work. It worked in spite of the anxiety of some believers in Jesus Christ, as Acts 15:5 and Acts 15:21 (synagogue assemblies on Saturdays continued as Jewish Christians emphasized Moses teachings) make evident.

When leaders in a congregation concern themselves primarily with preserving an institution rather than ministering to people, they act contrary to the original concerns of Christianity.

In the majority of ages, people do what they know how to do. Like an onion, Christians contend with layers upon layers of previous Christian thinking and the behavior it produced. We assume the core behavior was correctly settled long ago. We assume that congregational problems will disappear by changing methods rather than examining concepts.

As Christians contend with these layers, the easiest assumption is this: Permanent congregational improvement happens by adjusting methods, not by adjusting concepts. What if the methods are ineffective because the concepts have significant flaws? What if adjusting methodology never addresses ineffectiveness because the real flaw is in the concept? Do Christians have the courage to examine long-established concepts without losing faith in Jesus Christ? Is our desire to surrender to Gods intention when He gave people His son? Or, will Christians continue what they know how to do in the confidence that basic rethinking is unnecessary?

Can leaders and followers in a congregation think and study together?

Chapter Seven

Forms of First-Century Leadership

How To books or pamphlets of instructions are wonderful if they are clearly written. If they provide information from someone who understands the need and the situation, the information can be invaluable. A good how to book is helpful in many situations when you need clear guidance on what to do! However, a how to book is good for nothing but laughs if the writer does not know how to communicate. If the information does not address the need or grasp the situation, it is frustrating instead of helpful.

Maybe the writer does not know the language. Maybe the writer assumes too much about the need or the situation. Whatever the circumstance, the writer is not able to address the need of the person seeking guidance. The result is hilarious if the situation is not critical or frustrating if the situation is critical.

The New Testament is not a how to book. It is a discipleship book. It involves a believer in Jesus Christ if the believer commits to a transition in personal lifestyle. Because it has been and is often treated as a how to book, the end result has been endless arguments, divisions, and countless frustrated individuals.

Does that mean that we should be unconcerned about doing Bible things in Bible ways? No! It means we should not try to force the New Testament to say things it does not say. It means we should not make a first-century statement address a twenty-first century problem the original writer WAS NOT addressing.

Yes, context matters! Our twenty-first century doctrines should not determine the meaning of biblical statements. The meaning of biblical statements should determine our twenty-first century doctrines. We do not form a doctrinal system and then force every statement in scripture to agree with our system. We seriously consider all biblical statements in context to determine our doctrines, even if that demands we allow ourselves to see information we never have considered. It means every generation continues the quest to grasp fully Gods will by building on the past to address the present.

Convenient? No! However, we seek Gods will in every age with a faith that seeks understanding. Will another conscientious believer in Jesus Christ reach different conclusions because the believer places the emphasis or priorities differently than do we? In all likelihood, that will happenit does happen and always has happened.

Forms of Early Leadership

As an example, consider first-century concepts of ekklesia leadership. Since the ekklesia did not have what we know as church buildings, the responsibilities of ekklesia leadership were not consumed in matters such as parking, air conditioning, heating, leaks, adequate space for an endless variety of purposes, land deeds, contracts, and the use of property.

Do such considerations meet real needs in todays societies? Yes! However, may we not seek to make such considerations legitimate by forcing a New Testament phrase or statement to say something that was not the point of the New Testament writer.

(1) Most congregations in the New Testament had at least five kinds of leadership available to them. They had apostles. At times this meant the twelve men who followed Jesus. These were the men who (after Jesus death and resurrection) were located in Jerusalem for a while (Acts 6:2; 15:2). These men especially were involved in the lives of the ekklesia at Jerusalem (Acts 15:4, 22; 16:4).

People other than the twelve were also called apostles (Acts 14:14). The word apostle simply means one who was sent. It typically implied (by context) that the person sent was commissioned to act on the behalf of the sender.

The twelve were commissioned by Jesus (Matthew 10:1-5; 28:16-20). [Acts 1:21-26 discusses Gods selection of Matthias to take the dead Judas place. This passage affirms that a group of disciples (besides the twelve) followed Jesus from his baptism and witnessed Jesus resurrection.] The twelve occupied a special position as representatives of Jesus Christ as did no others (Ephesians 2:19-22).

Others were commissioned by congregations for a mission to be performed on their behalf. In those instances, the Greek word for apostle(s) often is translated by the English words minister, delegate, or representative (all of which represented basic responsibilities of an apostle). For examples, consider 2 Corinthians 8:23 and Philippians 2:25.

Thus the Greek word was used in two ways. It was used to refer to Jesus twelve disciples. It also was used in a more common sense as reflected in 1 Corinthians 15:5-7 (in the contrast of the twelve to all the apostles). Yet, there is no doubt that the twelve served a unique role in the leadership in the first congregations (Ephesians 3:4-6; 4:11-13; 1 Corinthians 12:28-31).

(2) The first congregations had leadership from Gods Spirit. Gods Spirit commonly was active among the first people in Christ. Those first Christians could not imagine the Spirit not being active in future generations. From the selection of Matthias (Acts 1:24-26), to the formation of the first ekklesia (Acts 2:1-4, 11, 12), to the spread of the gospel among Jewish people (Acts 3:7-10; 4:29-31), to addressing the first congregational problem (Acts 6:3), to including non-Jewish people in the presentation of the gospel (Acts 10:19, 20, 44-47), to the selection of the first missionaries (Acts 13:2), to resolving a Jewish-gentile conversion conflict (Acts 15:8, 28), to taking the message about Jesus Christ and his teachings to the gentile people (Acts 16:25, 26; 19:2, 6; 20:28), Gods Spirit played an active, essential leadership role.

(3) These first Christians also had the leadership of evangelists. Fortunately for us, three of the New Testament books were written to evangelists (see Ephesians 4:11 and 2 Timothy 4:5).

Timothy was left in Ephesus to instruct Christian teachers about the content of their teaching. His personal instructions included (a) an encouragement not to be discouraged (1 Timothy 1:19), (b) instructions not to allow his youthfulness to become an issue (1 Timothy 4:12), (c) an urging not to neglect his spiritual gift (1 Timothy 4:14), (d) a challenge to give careful attention to his relationships (1 Timothy 5:1-16), and (e) directions to exercise care in his personal life because he represented Jesus Christ (1 Timothy 6:20, 21).

Emphasis on his responsibilities as an evangelist in Ephesus were (a) to encourage prayer for the idolatrous rulers (1 Timothy 2:1-4), (b) to encourage Christian women to have a godly lifestyle (1 Timothy 2:9-15), (c) to appoint overseers and deacons in the ekklesia (1 Timothy 3), (d) to teach believers in Jesus Christ to avoid a focus that produced division (1 Timothy 4:1-11), and (e) to enact instructions on Christians behavior (1 Timothy 5, 6).

In 2 Timothy, Timothy was encouraged not to allow Pauls circumstances to discourage him (chapter 1). He was exhorted to hang in there, to keep reminding, and to be kind instead of quarrelsome (chapter 2). The situation would get worse, but Jesus Christ, not difficulties, should shape who he was (chapter 3). Timothy was urged to be devoted to his ministry and to come to Paul quickly (chapter 4).

In the brief book of Titus, the specific reason given for Titus being left on the island of Crete was to appoint elders in every city (1:5). That would include seeing that rebellious, empty deceivers did not provide leadership for the ekklesia (1:10). He was to be careful in his relationships, and to teach Cretan Christians in every age group and relationship how they should behave as Christians (chapter 2). The Cretan Christians were to be reminded of transformation in Jesus Christ (the source of their blessings). Why? Their behavioral change would NOT result from continuing their old way of life (chapter 3).

(4 and 5) The early ekklesia also had leadership from local elders and deacons. We, because of the exposure of experience and teaching, are likely much more familiar with these forms of leadership than the other forms.

The Assumptions

Assumptions easily are made. Though we often realize our assumptions are not factually based, we do not question our assumptions because (a) those assumptions reflect our experience, (b) it is difficult for us to imagine that which lies outside our experience, and (c) it is simpler to assume nothing has changed than it is to deal with the realities of change.

Consider the elder form of local leadership. We assume that 1 Timothy 3 and Titus 1 are overlays of the qualifications of the men who should be allowed to provide leadership in a local congregation. We assume those first-century men who provided leadership in local congregations were all the same. We often assume that if a man was an elder in one congregation, he was prepared to be an elder wherever he moved. We assume that elders exist to manage things that did not even exist in first- century congregations. We assume that good elders focus the disciples concerns even if disciples concerns focus on lifestyles instead of focusing on Jesus Christ. If many of todays Christians were asked to thoughtfully reflect on those assumptions, we would acknowledge difficulties or qualify those assumptions. We often acknowledge that our assumptions are oversimplifications. As an example, it is obvious in assumption #1 that 1 Timothy 3 and Titus 1 are not an exact overlay. In assumption # 2, we know (if we are more than new converts) that all elders are not the same, as if they were the product of some divine production line. In assumption # 3 we understand that an elders relationships within the congregation are critical to the success of his leadership. In assumption # 4 we know elders must deal with twenty-first century realities that were not a part of first-century congregations. In assumption # 5, we realize that the expectations of a congregation are a significant factor in what elders can and cannot do effectively in their guidance.

Contrasting Ephesus and Crete

Ephesus was the fourth largest city in the Roman Empire. It had a population of around 250,000 people. The city served as a major connecting point for caravans and ships sailing for Rome. Militarily, Ephesus was a strategic city for around a thousand years.

The city was also an important religious center for all of Asia. The principal Temple of Artemis (Diana) was located there. It also contained three temples dedicated to the emperor cult, a group who practiced the magical arts (Acts 19:17-19), and a large colony of Jews.

As an indication of the influence of monotheistic Christianity in a polytheistic environment, Christianity had an economic impact on the powerful Temple of Artemis (one of the worlds seven wonders then). Christianity impacted the Temple of Artemis economically, politically, and socially (Acts 19:23-27). Christianity also caused a significant rejection of the magical arts (Acts 19:19).

Ephesus was among the most prominent cities in the Roman Empire. It was a city of wealth, sophistication, significant culture, and a cultural heritage. The Christians there confronted environments and needs that did not exist in rural towns.

The contrasts between Ephesus and Crete are numerous. Ephesus was a city with broad-reaching influence; Crete was an island whose society and nation often were regarded with disdain. Timothy was left in the city of Ephesus to address strange doctrines that had infiltrated the Christian community (1 Timothy 1:3); Titus was left on the island of Crete to (a) set in order what remains and (b) to appoint elders in every city (Titus 1:5). Timothys work in the city of Ephesus involved (presumably) one Christian congregation/community in one city; Tituss work involved multiple Christian congregations/communities in multiple cities (Titus 1:5). Whereas Ephesus enjoyed a reputation of sophistication, Cretans were looked upon as being a crude people (Titus 1:12-16).

For centuries, Crete had an earned reputation for piracy that was repressed first by the Greeks and then by the Romans. They also served as mercenaries in numerous conflicts. The quote Paul used regarding Cretans being liars, evil beasts, and gluttons was from Epimenides, dating to around 600 B.C. Cicero wrote (The Republic 3.4.15): Indeed, moral principles are so divergent that the Cretans consider highway robbery to be honorable. Polybius (Histories 6.46.1-3) wrote: Their laws go as far as possible in letting them acquire land to the extent of their power . . . , and money is held in such high honor among them that its acquisition is not only regarded as necessary, but as most honorable. So much did sordid love of gain and lust for wealth prevail among Cretans that they were considered the only civilized people in the world in whose eyes no gain is disgraceful. Diodorus of Sicily related a story of a Cretan soldier who betrayed his army to the Romans for money, rejecting valuable Roman citizenship (Histories 6.47.5). It is not an exaggeration to acknowledge that the Cretans had an earned reputation, acquired for generations, as being a greedy, violent society who honored and did things other societies regarded as immoral.

The contrast in the social climate of the city of Ephesus and the social climate of the island of Crete is quite remarkable. The contrast is so remarkable that it indicates that the challenges that would confront Christians in Ephesus would distinctly differ from the challenges confronting Christians on the island of Crete.

Chapter Eight

Comparing and Contrasting 1 Timothy 3:1-7 and Titus 1:5-9

Give careful attention. If 1 Timothy 3:1-7 and Titus 1:5-9 are not exact overlays, would this not at least suggest that effective congregational leadership in Ephesus and Crete faced different challenges? Consider the two listings (NASV).

1 Timothy 3:1-7

It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?), and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.

Titus 1:5-9

For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, but hospitable, loving what is good, sensible, just, devout, self-controlled, holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.

Parallel qualities (where both reflect an identical quality) Above reproach One wife Sound parental influence Hospitable Not an alcoholic Not pugnacious Similar qualities (not an exact emphasis, but areas of similar concern) Temperate (1 Timothy); sensible (Titus) Prudent (1 Timothy); self-controlled (Titus) Able to teach (1 Timothy); exhorts in healthy teaching and refutes contradictions (Titus) Not contentious (1 Timothy); not quick-tempered (Titus) Does not love money (1 Timothy); not fond of sordid gain (Titus) Qualities that reflect a difference in emphasis Timothy: Respectable (conducts himself in good taste; not offensive to others) Gentle Not a new convert Has a good reputation in the community Titus: Gods steward Not self-willed Loves good Just (upright) Devout (holy)

Relevant Considerations

First, consider Ephesus. Acts 20:17-32 documents that the Christian congregation in Ephesus had elders long before 1 Timothy was written. In Acts 20, give careful attention to Pauls warnings to the elders. They were to be on guard for themselves as well as the congregation (Acts 20:28). Their appointment as shepherds who oversaw the congregation at Ephesus was made by the Holy Spirit (ibid.). After Paul physically left them (Acts 20:25, 29), savage wolves would come among them, the elders at Ephesus, (Acts 20:29) speaking perverse things, to draw away the disciples after them (Acts 20:30). There would be elders in Ephesus who would exalt themselves by creating their own following, leading disciples away from Jesus Christ.

Is there indication of such behavior in 1Timothy? Certain men in the congregation taught strange doctrines (1:3). Myths, genealogies, and speculations were allowed to rival the teachings from God (1:4). The result was fruitless discussions and confident assertions not based on understanding (1:6, 7).

Some elders were exceptional and deserved double honor, and some elders needed to be rebuked before the congregation (5:17-22). Care was to be given not to charge good elders irresponsibly. However, all elders were to be accountable to the congregation.

What occurred in regard to challenges involving elders was not to involve bias, partiality, or hastiness. Contrast the profile in 3:1-7 with what occurred in 6:3-5.

The community of Christians at Ephesus needed additional elders, but they needed good ones that fit the profile, not bad ones who were self-centered. It was not just a matter of adding some men, but adding men who fit a specific profile. A good Christian man would be a blessing to Gods spiritual values, would encourage the congregation to be more godly, and would be respected in the community at Ephesus. 1 Timothy 3:1-7 is not a checklist, but a limited profile of the kind of man the Christian community at Ephesus needed as a shepherd.

Second, consider Crete. The needs in the Cretan Christian communities were different. For example, the responsibility of having a good reputation with those outside that was stressed in Ephesus could involve common immoral concepts/values the Cretan society regarded to be good. The Cretan society did not honor values that were a part of the core of Christian existence.

Consider some of the values Paul urged Titus to stress. There were Cretan influences that professed to know God but were lacking in understanding (1:16). The result was that these people were detestable, disobedient, worthless people who produced no good deeds. Gods grace instructed Christians (a) to deny ungodliness and worldly desires and (b) to live sensibly, righteously, and godly. The contrast between what Cretan society declared good and what Christian community declared good would be striking! (See 2:11-14.)

The Christian Cretan would be submissive, be ready for good deeds, not attack others or the reputations of those people, not quarrel, be considerate, recognize personal transformation, and recognize the reasons for transformation (3:1-7). The contrast between the Cretan society and the Cretan Christianity community would be as striking as the contrast between white crystals and salt or darkness and light! (See Jesus words in Matthew 5:13-16.) The Cretan Christians needed shepherds that would guide them away from the values of a corrupt, godless society to the strange (to Cretans) values of Jesus Christ and God.

All people who leave the values of society to be directed by the values of Jesus Christ carry a lot of baggage with them. The more striking the gap between the values of society and the values of Jesus Christ, the more baggage converts carry. Shepherds who can help Christians distinguish between the values of godlessness and godliness are invaluable assets to a Christian community!

Limitations of the Lists

The emphasis of the two profiles, even when combined, is not all-inclusive of essential Christian values. Neither list says anything specifically about The persons faith in Jesus Christ as Gods resurrected son (does a congregation dare vest leadership in a person who does not have and demonstrate this faith?),

The persons love for Jesus Christ and his people (does a congregation dare give a man leadership when such love is not clear?),

The persons sense of mercy and justice (does a congregation dare grant leadership to someone who does not demonstrate a good balance between godly mercy and justice?),

The fruit of the Spirit (Galatians 5:22, 23), and

The Christian graces (2 Peter 1:5-8). Are the elder/overseer profiles in 1 Timothy 3 and Titus 1 helpful and valuable? Certainly! Are these profiles all-inclusive, considering all relevant information for a congregational leader? No! Can a person fit those two profiles and not provide spiritual guidance to individuals? That question is deserving of serious reflection.

Can any person be a Christian? Yes! Can every Christian be involved in service? Absolutely! Can every Christian man provide the congregation leadership in the role of an elder? No. That level of leadership is reserved for the person who has a certain level of spirituality, commitment, and maturity as he (with the congregations approval) leads the congregation closer to God and His eternal objectives.

It is possible to be so concerned that we do Bible things in Bible ways that we forget all about scriptural purposes. A man who is not deeply spiritual will not fulfill Gods objectives even if he fits the profiles of 1Timothy 3:1-7 and Titus 1:5-9. A congregation should always include the biblical purpose of leadership with the biblical profiles of leadership.

Chapter Nine

When A Congregation Selects Leaders

Inevitably, a congregation must choose the persons it places in the role of congregational leaders. Through some process, the congregation will select those people it wishes to guide them closer to God and to represent them when legal agreements or compliances are required.

Most societies demand to know who speaks for these people before the societies recognize the groups right to exist. For example, missionaries in other countries often are required by the government of that country to register the group before the missionaries have the right to obtain visas, privately teach, publicly preach, or conduct assemblies.

Lets begin this consideration by acknowledging the obvious. The persons recognized by a congregation as its leaders should be committed Christians who surrender their lives to God. These persons should fit the profiles in 1 Timothy 3:1-7 and Titus 1:5-9; should be people of faith in God and the resurrected Jesus; should love God, the resurrected Jesus, and their people; should be compassionate and merciful; should have Gods balance between justice and mercy; should be devoted to producing the fruit of the Spirit; and should be committed to allowing the Christian graces to characterize their lifestyles.

Congregations Have Many Forms of Leadership

Practically speaking, may we as Christians proceed beyond the obvious qualifications. As Christians, all of us lead in some capacity. When Christians speak of personal influence, they acknowledge the capacity in every Christian to lead. Christians allow Jesus Christ to transform the way they live their daily lives by changing the values for which they live. As people who are not Christians observe the obvious spiritual formation occurring in Christians, some who are not Christians are attracted to the power source that makes Christian transformation possible.

Christians lead by encouraging others to enter Christ. They lead when they encourage those in Christ. They lead when they teach classes. They lead when they teach individuals. They lead when they serve needs in the congregation. They lead when they apply their Christian values to community existence.

In every situation, some are excellent followers. Such Christians have the gifts expressed through good following. All these Christians need is a sense of direction, a sense of organization, a sense of purpose, and a sense of usefulness. They know how to do. They just need someone they can trust for guidance in their sense of doing. It is very frustrating to work sacrificially in doing only to discover you did for nothingyou exerted great effort to no end, no usefulness, no meaning.

There are Christians who have the gifts of directing, of organizing, of recognizing, of communicating purpose, and of helping others feel useful. Read Ephesians 4:11-16. Christ is the head. The values, the purposes, the objective, and the destination are determined by Jesus Christ.

There are people under the head that direct Jesus Christs body (the ekklesia) to achieve Christs values, purposes, objectives, and destinations (both in this world and the world after death). Their gifts do not lie in the doing but in giving others a proper sense of direction as they do (consider Acts 6:2-4). It is not that doing is inferior to guiding. It is merely a use of gifts. Guidance is a matter of desire and ability.

Some have the desire to lead as an elder (the willingness), but not the ability to lead as an elder. Consider an example. Both a healthy heart and a fibrillating heart live and move. However, life and movement are not the issue. A living, healthy heart moves in a way that pumps blood throughout the body, and it makes possible useful body function and continued body life. An unhealthy, fibrillating heart does not pump blood. Instead, its erratic movement warns the body that it could face sudden death.

Both hearts move. Both hearts are alive. Yet, the fibrillating heart threatens the existence of the body.

When Selecting a Leader

When selecting a leader in a congregation, select a person who is leading others. Select a person who is involved with others. Select a person who is respected, appreciated, and provides leadership on other levels. Select a person who cares for the congregation, who encourages the saved, who has compassion for people who do not know Christ, and who loves both people and the Lord.

Why?

The task of providing leadership for a congregation often is overwhelming. More than once I have known men who were certain that when they became elders that (a) they quickly could address obvious congregational problems, and (b) they quickly could get things moving in the right direction. In less than six months, the new men discovered that working with people was far more complex than they imagined. Situations were not as easily addressed as they previously thought! The new men developed an appreciation for those before them: men who patiently worked on problems, who did not get discouraged with people, and who spiritually endured even in the most trying hours. There is a lot to learn when a man becomes an elder!

Applying leadership skills is often a challenge! What an elder sees clearly in scripture, some others do not see at all. What to an elder is sound logic is to some others purely personal opinion. What to an elder is godly emotion is to some silly sentimentality. Often differences in definitions and concepts of entertainment, unity (or oneness), church, or spiritual mission mystify.

Elders quickly discover that communication is a continuing challenge, quickly discover that it is easier to be misunderstood than to promote understanding, and quickly discover that some attack motives when they do not understand the person or his actions.

At times Christians whom an elder patiently, compassionately loves see that elder with question marks. When the elder seeks to promote healing, some think he is championing division. To some, faithfulness is expressed in championing 200-year-old thoughts (not first-century thoughts). To some, faithfulness is expressed in demanding immediate change. To some, faithfulness is expressed in defending local traditions and perspectives. Faithfulness is often found in devotion to a cause rather than devotion to our Savior.

Before one becomes an elder, church politics is the basis of jokes. After one becomes an elder, church politics is no joking matter. Church politics too frequently is an attack on those for whom Christ died.

In a climate such as this, congregational leaders can find themselves in a constant putting out fires mode rather than a guiding to the next level of spirituality mode. That seems to be one of Satans favorite tacticsto get those dedicated to guiding to Gods higher level of good so involved with current problems that there is neither time nor energy to be concerned with Gods good.

The point: leadership in the eldership is not a place for on the job training to acquire leadership skills. The demand for applying leadership skills is so great in congregational leadership that the eldership role is not the place to learn what leadership is. (Certainly one learns the scope of congregational leadership, but not the skills necessary to be a leader.) There is so much that must be learned in shepherding the flock that one does not need to learn what a shepherd is or does.

Congregational leadership at its highest level is not a position. It is a work dedicated to serving! Those who know how to serve as leaders need to be selected for the work of congregational leadership.

Leadership skills that should be considered by the congregation when selecting an elder: The ability to communicate his ideas and concerns understandably, The ability to love distressed or troubled people, The ability to empathize with those who suffer the consequences of mistakes, The ability to encourage, The ability to understand this will never be a perfect world with perfect relationships, and still not be pessimistic, The ability to serve because Christs blessings are a constant, seen reality.

One is not an elder in a congregation because he will make all things ideal. One is an elder in a congregation to let Christ minister to broken people through him. One is not an elder in a congregation because every Christian is a spiritually mature person who acts with godly motives. One is an elder in a congregation knowing if the congregation is successful it will always have spiritual infants (the newly converted), spiritual children, spiritual adolescents, and spiritual adults. All of these Christians have times of struggle. A reason for being a mature leader is to provide guidance to the immature.

If congregations struggled in the first century when apostles (men in the twelve) still were alive (read 1 Corinthians lately?), why should we conclude we will have no struggles today? Satan always will look upon Gods servants in this world as his enemies!

An Awareness

The spiritual quality of the person prior to appointment as congregational leader will likely be the spiritual quality of the person a year after appointment. Long ago I heard Ira North say (in a different consideration) that Christians do not change with time; whatever they is, they just get iser.

Time does not change us. Jesus Christ changes us. We learn, and Christ grants us the strength to be transformed. Spiritual formation is the result of faith, learning, and Christs power. When we stop growing in faith (for whatever reason), we stop learning. At best, spiritual transformation halts. At worst, spiritual transformation reverses. We dare not demand so much of elders that they become too weary for spiritual growth! We dare not stop growing spiritually as individual Christians or as a congregation!

Congregations need to understand that this is a demanding, challenging time period to serve as a congregational leader. We have numerous generation gaps. We have numerous economic differences. We have numerous spiritual needs. We come from diverse spiritual backgrounds. We have diverse personal spiritual concerns. We (individually and collectively) must deal with the information explosion. We face continuing attacks on Christian moral values expressed in diverse ways either favoring or opposing Christians. If ever there was a time in our society for congregations and their leaders to work together in understanding and encouragement, now is the time. It would be an enormous tragedy for Christians to destroy congregational effectiveness through internal fighting instead of increasing effectiveness by shining Jesus Christs light.

Paul was deeply concerned for the Christians in Galatia. Among other things, they had forgotten the importance of Christian love and mutual Christian service. In this concern, Paul wrote:

But if you bite and devour one another, take care that you are not consumed by one another. (Galatians 5:15)

Chapter Ten

Practical Challenges Confronting Congregational Leaders

I once visited a state that was principally populated by railroad building almost a century ago. At intervals, towns appeared in what was otherwise farmland. Each town was ethnically different. Often, the principal religion was different. Though the towns were nearly a century old, they often had little diversity. In many, the towns remained what they were when they came into existence. Diversification proceeded at slow rates.

That situation reflects statistically a distinct minority of places. Most populated areas have a significant degree of diversification. Commonly, economic development, intermarriage promoted by education past high school levels, and a mobile society guarantee diversification.

The America of past immigration and economic development is just that: the America of the past. A real challenge confronting many congregational leaders today involves seeing diversification as an opportunity rather than a problem.

In this chapter, we will seek to acknowledge some of the everyday challenges congregational leaders should expect.

Challenge # 1: The Reality of the Multi-Cultural Congregation

When the Vietnam War ended, this area (Fort Smith, AR) became a relocation center for many Laotian refugees. Many of those people are now American family units. The Laotian congregation that began years ago now meets in the building Caucasians built and maintain.

A decade ago, when I bought a house, my wife and I looked at a home belonging to a Hindu family. A couple of miles from my office is a Buddhist temple. About five miles from the church building is a Hispanic church building which this congregation provided for a Hispanic outreach in the rapidly-growing Hispanic community. Less than ten miles from this Caucasian church building (there are several Caucasian church buildings here) is an African-American church building. In the downtown area, this congregation conducts several forms of outreach to economically disadvantaged people.

In this congregation, we have people who are American Indian, people who are African-American, people who are Laotian, people who are Hispanic, and people who are various forms of Caucasian. We have members actively dedicated to homeschooling, members actively dedicated to Christian schools, and members actively dedicated to public schools. We have members with million dollar incomes, members with hundred thousand dollar incomes, members with adequate but stressed incomes, members who struggle with economic distress, and members above 65 with no retirement income.

How do congregational leaders address cultural diversity? How do they make assemblies and works comfortable to Christians who are a part of a minority group? The differences are obvious and many: Language Customs Relationships in marriage Parent and child relationships Perceived spiritual development needs Bible classes for adults Bible classes for children The importance of values and interpreting those values Recognizing (and respecting) standards of respect and dignity Understanding what is offensive Men who provide leadership in any growing American congregation of any size will face cultural diversity on some level. In the future, economically the answer cannot and will not be to provide separate church buildings for each cultural faction.

Challenge # 2: The Reality of a Multi-Generational Group

This is not a future challenge, but a present challenge. The wants and needs of preschool families, the wants and needs of elementary families, the wants and needs of families containing teenagers, the wants and needs of families with college students, and the wants and needs of families with moved out adult children are not the same wants and needs. Nor are the wants and needs of young families, of families with children, of families with empty nests, and of elderly families the samenot to mention the large variety of singles with little in common beyond the fact they are not married.

There is a variety of tastes in songs, a variety of tastes in classes, a variety of tastes in preaching, and a variety of tastes in interaction. Some think strongly the answers are found in form. Others think with equal conviction that answers are found in knowledge. Still others are devoted primarily to attitudes. Some look on differences as a matter of faithfulness. Others call it a war. Still others consider most differences to be a matter of preference.

Leaders easily can find themselves viewed more as referees than leaders. When multi-generational groups seek solutions by asking elders, Whose side are you on? the entire congregation losesthere are no winners. Differences sink to a control issue pursuit instead of rising to a glorification of God pursuit.

Challenge # 3: The Consumer Mentality

Our society is built on consuming, throwing away, and looking for something that is improved. Those who have been an adult for 50 years or more should share (kindly with an understanding spirit) how much our society has changed in the last half of the twentieth century. Fifty years ago the relevant questions were: How long can it be expected to last? How easily can it be fixed? How similar is it to other things of its kind?

Now something will be outdated in less than a year. It is cheaper to buy new than it is to repair. Uniqueness is highly valued.

It is easy for a congregation to get caught up in advertisement claims rather than let our values be seen in our deeds. Admittedly, the line between advertisement claims and Christian influence is often extremely thin. Yet, it is easier to claim we have the best preacher in the area than it is to meet existing needs in the community, or to claim we have the best teen program available than it is to teach and encourage people on how to be good families, or to claim we have a childrens program that cannot be surpassed than it is to exemplify the values of good parenting.

There is a huge difference between making claims and making a difference. When congregations make a difference in a community, people quickly know who a congregation is by what it does. People who come because we claim to be better than our competition will just as quickly leave when someone out claims us. (And they will!) Is faithfulness a matter of competition or a matter of service to a Master? Is faithfulness a matter of claiming or doing?

The consumer mentality quickly can become extremely self-centered. When that happens, the primary relevant issue quickly becomes What is in it for us? There is little commitment beyond us, our desires, and our needs as we see them. When that occurs, a congregation will have no long-term effectiveness. As soon as the momentary sparkle fades, the congregation fades. The few that remain live in the do you remember when . . . The congregation who exists by remembering the past instead of serving in the present condemns itself to irrelevance, then to extinction.

Challenge # 4: People Who Are Ignorant of Scripture

Ignorance of scripture comes in many forms: People who do not know the text. People who do not consider the Bible to be Gods revelation. People who ignore the context of a verse or verses when determining the meaning of a verse or verses. People who make scripture conform to stances the congregation takes. People whose primary allegiance is devoted to a movement rather than scripture. People who assume first-century Christian culture and forms are either similar to or are exact duplicates of Christian culture or forms of today. People who substitute assumptions for scripture. Any Christian who assumes that everyone who claims to be Christian has the same understanding of a scripture commonly has a false assumption. Leaders will experience a huge shock if they think a scripture or a series of scriptures will settle a matter.

Challenge # 5: Diverse Expectations

Commonly those appointed to the role of congregational leadership are shocked to discover members are different in their expectations of leaders. A too-common statement is this: We would not experience these problems if the elders were doing their job!

That statement is declared in reference to every situation imaginable! Is the parking lot too small? The elders should have taken care of that! Are there too few classrooms? The elders should have seen that coming! Does the preacher not have the emphasis a member wants? The elders should talk to him! Is the building too cold or hot? The elders should take care of that! Do groups of Christians disagree with each other? The elders should settle that! Has a member chosen to disregard Christian values? The elders should do something. Do the elders delegate responsibility? Those people are not elders!

What person would volunteer to meet such diverse desires? No matter how spiritually unhealthy expectations may be, when elders endorse change for the sake of improvement (in accord with scripture), they often face a storm of criticism.

Several questions need to be asked and discussed. What is an appointed congregational leader? What expectations should exist? How should expectations be determined? If the decisions of appointed leaders disagree with a members expectations, how should he (or she) react? Are the best interests of the congregation (whether now or in the future) more important than a members personal desires?

Challenge # 6: Economic Stress

Years ago I preached in a congregation that was quite active in benevolence. One day some people appeared who never had worshipped with the congregation. Our organization and ways were unknown to them. They came to ask one question: When do you receive your allowance from the government? They knew we were active benevolently. They were certain we were funded by the government. They made it plain they wanted their share of what the government gave us.

If your reaction is this: Ridiculous! We fund what we do! Nobody gives us anything! may I suggest that too many members act in much the same way. Members often feel free to place demands on the congregations budget as though a limitless amount of money were given by some mysterious outside source. Those limitless funds enable independent congregations to do anything they wish.

While most members acknowledge that the membership is the source of a congregations funds, many of these same people do not seem to understand they are included as part of the source of the funds. The beginning of the twenty-first century created much stress on congregational budgets. The drop in the value of the dollar and the rise in gasoline prices created a lot of economic distress. If the distress trend continues into the century, congregational leadership will face some increasingly difficult choices.

Shrinking funds coupled with increasing costs are a bad combination! If the trend of deepening the economic stress on Christian individuals continues, congregational funding will decrease. If congregational funding decreases, that will impact missionary work, local outreach, internal programs, buildings built or increased, facility heating and cooling, and even the ability to maintain what is owned. Congregations may no longer be able to do what they have done for decades.

Should that happen, wonder who will be declared to be at fault?

Challenge # 7: A Critical Society

Name one authority figure in the American society that is not criticized. Presidents, Senators, Congress men and women, mayors, board members, teachers, bosses, owners, celebrity figures, and winners are among those who are fair game for criticism. Anyone who disagrees with my view, conclusion, expectation, convenience, or personal desire can be, should be, and will be criticized. I am more likely to criticize another person than I am likely to encourage another person. The sad fact is that the majority of people know more about how to criticize than how to encourage.

Unfortunately, our tendency to declare criticism includes elders. No matter how hard they work, no matter that all they do are acts of volunteering, no matter what percentage of time they get it right, and no matter how caring they are, the criticism they receive is louder than the compliments they receive.

Few elders are prepared to endure the amount of criticism they receive. In fact, negative attitudes often come as one of the biggest shocks to men who accept appointments to leadership. These men commonly are courted fervently by congregations to become appointed leaders.

It is difficult to be urged so appreciatively and to be criticized so harshly. Declaring open season on some of the finest men in the congregation is both unjust and cruel. Yet, unfortunately, to be critical seems to be in the spiritual DNA of too many congregations.

Challenge # 8: Intuitive Knowledge

Have you heard? Elders know everything! Or so too many congregations think! Too many Christians think elders know endless realities without being told anything. They know who is in the hospital with no one calling. They know who is struggling with depression with no one writing. They know who was absent last Sunday and why.

They know all the secret stuff including the real whys. They know motives. They know problems. They know needs. They know solutions.

They not only know, but they know instantly. How? We do not knowit is a mystery!

To many of us, the expectation of elders having a mysterious intuitive knowledge is an unreasonable, foolish expectation. Many an exasperated elder has said, How was I supposed to know when no one told me? Yet, amazingly, they often are blamed for not knowing something no one knew, or not knowing when no one called them, or not knowing when no one talked to them. The assumption that he knew has torn the heart out of many good men who serve as elders.

Challenge # 9: Changing a Negative Image into a Positive Image

A favorite story involves elders ringing a doorbell as they arrive on a prearranged visit. A curtain suddenly parts and just as quickly closes. A preschooler runs through the house announcing loudly, The elders are here! The elders are here! The elders are here!

Many elders visit people on a weekly basis. They pray with people, encourage people, show compassion to people, and help people who experience problems. A significant part of congregations who are blessed by visiting leaders much appreciate those visits, prayers, and encouragement. Most of those visits occur because the congregations leaders care about the congregations members.

However, there is also a significant group of members who do not want the elders to visit. It comes as quite a revelation that many of these people associate such visits with bad experiences which produce undesired results. A visit from elders is associated with something is wrongthey are coming to disfellowship us, or condemn us, or lecture us, or demand something of us.

A significant challenge is found in turning negative concepts of visits from appointed congregational leaders into positive concepts associated with compassion, caring, and encouragement.

Often that transformation confronts many problems before it occurs. There is a persistent conclusion that such encounters are bad events, not good events. Good men are surprised when they encounter these negative concepts.

Challenge # 10: Determining Who Are Members

One of the first questions elders face today is this: Who is a part of the congregation? Understanding that number factors into most of their decisions. What needs to be done involves an understanding of how many people are the leaders doing for. Addressing expectations involves knowing how many are expecting. Wise leaders understand it is not how loud the voice is, but how many the voice represents.

Ironically, something as seemingly mundane as producing a directory or composing a mailing list can produce powerful emotional reactions. That is especially true if the list is viewed by some as a declaration of who is and is not a member. Sometimes it is a person who is upset, and sometimes it is the family of a person who is upset. Thus, many congregational leaders literally do not know for certain who is part of the congregation and who is not.

Surely, these are not all the challenges that appointed congregational leaders face. Know that if you are appointed to congregational leadership, you will meet challenges. Do not be pessimistic, but do not be surprised when the unexpected occurs. Perhaps the ability to cope with the unexpected is a significant factor in being effective as a leader.

Chapter Eleven

Challenges Facing People In the Congregation

The title of this book is If You Are Going Go Be A Shepherd, Walk In The Pasture. This, of course, is based on New Testament scripture referring to congregational leaders as shepherds and congregations as flocks (see Acts 20:28-30). This image was well understood by most in the first century. Good shepherds provided caring leadership to a flock as the shepherd attended the flocks needs and provided the flock protection. A flock had a dependent relationship with a good shepherd as they relied on him to provide their needs and protection. The sheep, at times, might be contrary and uncooperative, but the flock needed the guidance and services of their shepherd.

To be a spiritual person in this materialistic society is demanding. In all aspects of physical existence in the American society, people are told that a self-centered indulgence is the basic key to survival. Is a relationship hurting you? Get rid of it! Is a commitment hurting you? Ignore it! Is a boss making your life miserable? Make his life miserable! Is a job in your way? Quit!

In our society, there is no authority higher than self. There is no commitment more important than commitment to self. Any value that attacks self is a destructive value. The most important being in your world is you. So muchfrom the consumer mentality to dreams of material successeasily can become a self-centered pursuit built on a selfish lifestyle. In that view of life, no one can make demands on you, but you are entitled to all you regard to be a benefit.

It is a weekly if not daily difficulty to be a spiritual person dedicated to Jesus Christ in a society that overtly encourages selfishness in most pursuits. Following are some common struggles the spiritual person frequently faces as the person pursues commitment to Jesus Christ in seeking to be true to godly values. Consider some common struggles.

Struggle # 1: The desire for stability in an unstable world

A few decades ago a first-born adult male might live in the old home place where Dad and Grandpa lived. Grandma and Mom spent their days in this place as homemakers. Dad had the same job with the same company until he retired. The adult children who did not live in the home place bought homes nearby. Everyone in the family saw each other at least once a month, and more commonly once a week.

How things have changed! Today a family moves so often, no family member knows what to consider to be the old home place. Dad lived in one place, Grandpa lived in another, and the grown oldest son never lived in either place. Grandma had a job after the kids grew up, Mom always had a job, and the wife of the oldest son fought with him every time he was transferred because she did not want to leave her good job.

Finally, when their oldest son was twelve, Mom and Dad divorcedMom and Dad experienced too much transition! (The children have to count to recall the times the family moved.) The oldest adult son changed careers four timeswhat he does is totally unrelated to his college degree. His family is lucky to see each other once a year. Even if there is an appointed day and place, some of them literally do not want to see each other, and some intentionally may not come!

A person who is committed to Jesus Christ from that environment must find stability and relationships in a congregation. Those are not unusual circumstances for an American adult in todays world!

Struggle # 2: The need to apply (wisely) Christian values to real-world situations

Every day in some contextjob, home, friendships, relaxationa commitment to godly values is challenged or tested. The Christian is surrounded by adults who have little respect for godly values! These people seem to think it is a major accomplishment to get the Christian to betray his (her) values. He (she) receives no daily encouragement from the people around him (her) to be godly. At times he (she) forgets why his (her) godly values are godly.

There is a real need for congregations to be encouraging.

Struggle # 3: The desire for stable relationships

He does not know how to be a man. She does not know how to be a woman. Neither he nor she ever continuously was around a godly person. Neither he nor she knows how to be a godly husband nor a godly wifeneither one ever saw godliness expressed in a marriage relationship. Neither he nor she knows how to be a godly parentMom and Dad were not religious and never attended any church.

With all their hearts, he and she yearn for a stable relationship that endures in Jesus Christ. They do not want to quit in a family context, but they were never shown how to build family relationships.

For many, the only people who can teach them how to build enduring relationships are found in a congregation.

Struggle # 4: The weariness of an impersonal existence

Christian men and women can often feel as if others look right through them. When others have conversations, these people feel like they are not present. They feel as though if they died tomorrow that no one would know they were gone. It seems to them that most places they go, they are nothing more than a number.

No matter where they go, they feel that no one cares about them. These people are convinced that all others care about is what they can do or what they can give, but not about them. Were they to disappear, the only concern would be who would do their job or who would give as much as they did. Again, they do not matter as personsthey are always dispensable and replaceable.

It is essential for individuals to matter in congregations.

Struggle # 5: The Lure of the Physical

This person hears the preacher say that it is a myth to believe the key to the good life and to happiness is the physical. From the persons viewpoint, this claim does not seem to be a myth. It is easier to look good than it is to be godly. It is easier to get high (even for a brief moment) and forget about everything than it is to be godly.

These people get terribly discouraged when they see Christians pretending to be quite godly on Sunday, but then consistently behaving in ungodly ways throughout the week.

Godly congregations are examples, not merely a people who make claims.

Struggle # 6: The Stress of Economics

The harder Christians work, the more behind they seem to get. They try to be honest and straightforward. Yet, the demands and necessities increasingly get more expensive. They get awfully tired of trying and making little or no headway.

Congregations increasingly will need to be a source of security for struggling Christians.

Struggle # 7: The impossibility of Knowing Everyone in the Congregation

When these Christians assemble with other Christians, they feel ashamed. These Christians do not have what most of the assembled Christians have. These Christians are sure they cannot give what most of the assembled give. They cannot even afford to dress like most of the assembled dress. Everything they see whispers in their ear, You do not belong here! What makes you think you fit among these people? They do not merely struggle to be godly in heart, attitude, and behavior. They also struggle with actually being different. Because they feel different, they withdraw.

At moments they want to fit in and be a part, and at moments they want to retreat and become invisible. Much of the time they are overwhelmed. There are just too many people to know and remember. They are so afraid they will embarrass themselves and feel like everyone is staring at them.

Successful congregations learn how to make the struggling belong.

A Simple but Important Realization for Appointed Congregational Leaders

Until you know the person well, do not assume motives. Different people have different reasons for acting as they do. The same or similar actions do not proceed from the same or similar motives. Only the person can tell you why he or she acts as he or she doesif the person actually knows!

Chapter Twelve

The Sense of Togetherness

A group of elders must maintain a clear focus as they work in and for a congregation. No matter how tense a situation may become, the relationship between the elders and other people in the congregation must not degenerate into an us and them relationship. While the elders surely need to work together as a cohesive group who respect and appreciate each other even when they disagree, they do not exist to maintain a hostile relationship with the congregation. They do not by design distance themselves from other Christians in the congregation.

As a group and as individuals, they always seek to be approachable, respectful, kind, and considerate to all. They do not have a self-centered attitude that easily becomes paranoid. They do not live or function in a state of feeling sorry for themselves. Instead, they know they exist for the good of all. They cultivate a spirit of sharing, not a spirit of control. Even the member (who is ruled by emotion as he [or she] disagrees with the congregations appointed leadership) has no reason to fear approaching the elders. Even the elders enemies (if they have any) are touched by the elders commitment to a spirit of fairness and respect.

Unfortunately, there likely will be situations that arise in which others seek to create a gap between the appointed leaders and the congregation. However, when such situations arise, leaders will do two things. First, they will not knowingly contribute to the existence of the gap. Second, they will function in a fair objectivity, kindness, and respect even if they are victimized. The ability to respect self as a Christian is critical to the elder even when another Christian does not respect him. Elders do these two things because they place their faith in Gods Spirit exemplified in Jesus Christ.

Cultivating the Spirit of Us When We Differ

Two things powerfully affect a congregations reputation in its locale (among religious and non-religious people). First is its helpful involvement in local human needs. Second is the way it handles and settles internal disputes. People see and respond to respect, kindness, and compassion when such are expressed for people outside the congregation and inside the congregation. When a congregation allows Jesus Christ to teach them to care about people in distress, the purposes of Christ are served well.

There is a tremendous us emphasis among Christians in the New Testament. The us emphasis occurs in the midst of a divisive conflict that permeated most of the congregations mentioned in the New Testament. Interestingly, the us emphasis in the New Testament occurs in the looming shadow of a controversy that simply would not go away. A deep resentment that predated Christianity often infected early Christians.

The descendants of Abraham through Isaac had a unique view of themselves. The Creator God Who lives began working after the entrance of rebellion into His creation. The God of Creation was dedicated to rescuing His Creation so it could serve Gods intended purpose. A part of that rescue involved the descendants of Abraham through Isaac.

However, those descendants confused Gods method with Gods objective. Instead of seeing themselves as an important vehicle to help achieve Gods objective (see the statement in Isaiah 49:6), they saw themselves as Gods objective. The problem was not to be seen in Gods objective, but the problem was (and is) to be seen in the way they looked at themselves. When a group of humans see themselves as Gods objective instead of those who assist God in achieving His objective, mega problems develop.

First-century Jewish Christians were extremely irritated by gentiles converting to Jesus Christ without first becoming Jewish proselytes. Consider all it took to convince Peter to go to Cornelius in Acts 10. Consider the reaction of Jewish converts to Peters visit in the home of a gentile in the first of Acts 11. Consider the Jewish Christians reaction to Pauls work among gentiles in Acts 15. Consider Peters fear of Jewish Christians reaction to his eating with gentiles in Galatians 2:11-14. Quickly we realize that Jewish converts like Paul, Barnabas, Mark, Silas, Timothy, Aquila, and Priscilla were exceptions among Jewish converts to Jesus Christ, not the rule.

Speaking from the perspective of the Jewish convert (especially in the Jerusalem area): The very idea is ridiculous! How could any righteous person think that a former idol worshipper could come to God just because he (or she) has faith in Jesus Christ. How could anyone think a gentile is as desirable to God as is a devout Jew! The idea that a gentile with nothing more than faith in Jesus Christ can come to God is too foolish to be taken seriously! Were they born in Gods chosen people? No! Have they submitted to the cutting process of circumcision? No! Do they know the purity code of foods [examine Leviticus 11]? No! Has their life been governed by the proper interpretation of Gods laws given through Moses? No! Why, even after baptism, there are so many flaws in their concepts of God it is downright laughable! And we are supposed to accept and associate with them just because they believe Jesus is the Christ? I dont think so!

For a clear view of this conflict, see Romans 11 and 14, 1 Corinthians 8, and Ephesians 2:11-22. Paul wrote to churches that were either composed of gentiles or had a majority of gentiles. One of the reasons for Jewish resentment of Paul was due to his association with gentilesconsider Acts 22:21, 22.

The Christian spirit of us did not just occur because people who were different were converted to Jesus Christ. Paul declared that spirit must be cultivated and nourished. One of the greatest tragedies within Christianity occurs because Christians are certain they are pursuing Gods purposes by resisting a spirit of us among those in Jesus.

Biblical Emphasis on the Christian Spirit of Us

The Christian spirit of us is expressed in statements made by different New Testament writers in one another scriptures.

Consider statements made by Paul concerning the Christian spirit of us. We will begin with his statements to the congregation in Rome: Romans 12:5 . . . we, who are many, are one body in Christ, and individually members one of another.

Romans 12:10Be devoted to one another in brotherly love; give preference to one another in honor . . .

Romans 12:16Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.

Romans 13:8Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.

Romans 14:13Therefore let us not judge one another anymore, but rather determine thisnot to put an obstacle or a stumbling block in a brothers way. Romans 14:19So then let us pursue the things which make for peace and the building up of one another.

Romans 15:5Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus . . .

Romans 15:7Therefore, accept one another, just as Christ also accepted us to the glory of God.

Romans 15:14And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.

Romans 16:16Greet one another with a holy kiss. All the churches of Christ greet you.

Consider Pauls statements to the troubled congregation in Corinth: 1 Corinthians 11:33So then, my brethren, when you come together to eat, wait for one another. (Regarding division created by the way they observed communion)

1 Corinthians 12:25 . . . so that there may be no division in the body, but that the members may have the same care for one another. (Regarding division created by miraculous gifts)

1 Corinthians 16:20All the brethren greet you. Greet one another with a holy kiss. (Regarding mutual devotion to each other) [also 2 Corinthians 13:12] Consider Pauls statements to the congregations in the provinces of Galatia: Galatians 5:13For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.

Galatians 5:15But if you bite and devour one another, take care that you are not consumed by one another.

Galatians 5:26Let us not become boastful, challenging one another, envying one another.

Galatians 6:2Bear one anothers burdens, and thereby fulfill the law of Christ. Consider Pauls statements to the congregation at Ephesus: Ephesians 4:2 . . . with all humility and gentleness, with patience, showing tolerance for one another in love . . .

Ephesians 4:25Therefore, laying aside falsehood, SPEAK TRUTH EACH ONE OF YOU WITH HIS NEIGHBOR, for we are members of one another.

Ephesians 4:32Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.

Ephesians 5:21 . . . and be subject to one another in the fear of Christ. Consider Pauls statements to the congregation at Colossae: Colossians 3:9Do not lie to one another, since you laid aside the old self with its evil practices . . .

Colossians 3:13 . . . bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Consider Pauls statements to the Thessalonican congregation: 1 Thessalonians 3:12 . . . and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you . . .

1 Thessalonians 4:9Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another;

1 Thessalonians 4:18Therefore comfort one another with these words. Consider this statement from the author of Hebrews: Hebrews 10:24 . . . and let us consider how to stimulate one another to love and good deeds . . . Consider these statements made by James: James 4:11Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it.

James 5:9Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door.

James 5:16Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. Consider these statements from Peter: 1 Peter 1:22Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart . . .

1 Peter 4:9Be hospitable to one another without complaint.

1 Peter 5:5You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.

1 Peter 5:14Greet one another with a kiss of love. Peace be to you all who are in Christ. Consider these statements from John: 1 John 1:7 . . . if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

1 John 3:11For this is the message which you have heard from the beginning, that we should love one another . . .

1 John 3:23This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us.

1 John 4:7Beloved, love one another, for love is from God; and everyone who loves is born of God and knows God.

1 John 4:11Beloved, if God so loved us, we also ought to love one another.

1 John 4:12No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us.

2 John 5Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another. The emphasis on Christian relationship is nothing less than strikingly remarkable. Just in the one another statements, the earliest Christians were urged to realize that they were in the same body, were members of each other, were to prefer each other, were to do the things that promoted peace and building each other up, and were to base acceptance on Christ. Proper attitudes toward each other would eliminate division. Togetherness would produce a mutual caring and serving that would eliminate biting, devouring, and envy. It would express itself in burden-bearing when trespasses occurred. This forbearance in love would express itself in kindness, tenderheartedness, and forgiveness using Christ as the standard. The end result would be a powerful love that bonded Christians together with Gods love for people as the pattern.

Appointed leaders in a congregation realize that a togetherness fellowship in a congregation was and is one of Gods highest priorities. It is a serious matter to forsake oneness in a congregation for any reason! Appointed leaders realize that the statements against division in the New Testament were about internal division, not external division. They understand that one of their major tasks is to promote and develop the concept of oneness in the congregation.

The bonding of the first Christians was to transcend the huge gulf between Jewish and gentile Christians by using Gods bridge of Jesus Christ. Gods bridge of Jesus Christ still works. It alone is the bridge that can span our gulfs today. It works because God makes it work, not because peace is a human creation.

Chapter Thirteen

Helping and Hurting Christians As God's Family

This is an extremely complex time in which to develop and nurture personal godliness. That does not imply that it was ever easy to be godly. However, some sets of circumstances make it more convenient to be godly than do other circumstances. In a time of enormous personal opposition to godliness and a time of enormous convenience for self-indulgence/physical exploitation, people (including Christians!) need a lot of encouragement and little rejection. Christians have enough enemies without having to fear their own brothers and sisters.

If you doubt the above assessment of difficulty in a commitment to personal godliness, consider an actual person and event. A few years ago I was preparing to direct an interactive session on recovery. These sessions did not focus on a specific form of recovery, but on attitudes that must exist regardless of the kind of recovery sought.

A person who actively assisted in the sessions came to me to tell me another person we hoped would come was outside the building, crying, and would not enter. After she was encouraged to come in and talk, she said, I could not force myself to come in. In my past experiences, I have learned churches are places you go to get hurt.

What a horrible image of those in Christ! What a horrible personal experience! If a person should know anything about Christians, that person should know Christians are helpful people who encourage because they seek to represent a helpful God Who encourages.

Elders need to guide a congregation into a clear understanding of who they are and what their mission is. Before you answer reflexively that Christians exist as congregations to evangelize (in our typical concept of evangelism), read Acts 3:1-10. The same Peter who was the spokesman in Acts 2:22-36 went with John to the Jewish temple to pray. The text gives no reason to think that their mission was not prayer, nor that the miracle Peter performed was not spontaneous.

Peter used the event to declare what God had done in Jesus Christ (Acts 3:13). Gods movement which began in Abraham, Isaac, and Jacob reached completion in Jesus resurrection. The objective was to produce faith in Jesus (verse 16) and repentance (verses 19, 26) in that Jewish audience.

Also read Acts 5:12-16. People from the entire region were bringing the sick and demon-possessed and placing these people in Jerusalems streets, hoping that Peters shadow would fall on them. Why? So the sick and demon-possessed would be healed. The objective was to do good to people who needed the good.

This certainly fits with Peters statement to Cornelius and the group Cornelius assembled in Acts 10:38. In Peters description of Jesus, he declared that Cornelius knew Jesus was a man who went about doing good. Those who belong to Jesus Christ go about doing good. It is the good they do that attracts to the Savior they represent.

Recognition # 1: We are all in this together.

There needs to be a common understanding that a godly congregation and a godly eldership are NOT by nature in opposition. There must be an overriding sense, even when there is disagreement, that people in Christ have the same primary objective. There may be disagreement concerning the route to take in Jesus Christ to magnifying/praising God (Acts 2:24, 33, 36; 3:8, 13, 18; 4:10, 19, 20, 24, 31; 5:4; 6:2; 8:21; 10:34, 38, 40, 41, 42, 46; 11:17, 18; 17:22-31 with John 3:16; 3:34; 5:19, 30; 6:38; 8:28; 12:49, 50; 13:20; 14:10; 21:19). However, there must never be doubt that Christians exist as congregations to magnify and praise God for what God did and does for us in Jesus Christ.

All in the congregation are includednew convert and spiritually mature, young and old, men and women, the culturally different, and followers and leaders! We exist to praise God Who created and Who recreates in Jesus Christ! Never must our primary reason for existing as congregations be lost in our disagreements! We always must remember that how we handle our disagreements and problems greatly will impact our influence for God in our community.

Recognition # 2: Appointed leaders have spouses and children, too!

Two standard criteria in appointing a person to leadership in a congregation are (a) stability in marriage and (b) stability in being a parent. Stated simply, a man who has multiple marriages and who is a questionable parent will not be considered for appointed leadership in a congregation (1 Timothy 3:4, 5; Titus 1:6). Stated in an opposite way, men who are appointed as congregational leaders are successful in marriage and are successful parents.

It should make no sense to anyone in a congregation to take a man who is successful in marriage and as a parent, appoint him to leadership, and then stress his marriage and his relationships with his children to the point of failure. Sometimes Christian wives are not able to support their husbands as congregational leaders because the congregation is so thoughtless and unreasonable in its expectations. It is deeply troubling to a wife who has been in a successful Christian marriage to see it becoming impossible for her husband to be a godly husband while meeting the congregations leadership demands.

Sometimes his children feel cheated because he has no time to be with them. The choice never should be between congregational leadership and godliness in marriage and parenting!

Leading in a congregation should be reasonable in expectation and include times of joy. It should not be a burnout experience that turns a man against his congregation. Congregations should work with their appointed leaders to make leading a rewarding experience. Both leaders and congregations need to work together to make expectations of leaders doable.

Recognition # 3: Elders and congregations need to realize the complexity of leading a congregation.

Among the most common complaints regarding appointed congregational leaders is slowness in making decisions. Decision making by congregational leaders rarely can be a rapid process for a number of reasons: The matter to be decided is not the only matter to be considered. Rarely is there only one Christian principle to be considered.

A decision made and announced is not easily undone or reversed regardless of the poor overall impact the decision creates. Decide wisely the first time.

The decision to be made must be the result of a consensus among a group of people who commonly have different priorities and different concerns. Elders are not all alike.

Every decision involves both doctrinal and relationship concerns. Neither can be ignored.

A congregation is totally founded on volunteering! From membership, to attendance, to involvement, to financial support, people make choices, and their choices can be reversed at any time!

Spiritual needs of those in a congregation are growing quickly! A congregation must be a community, not merely an organization whose objectives are separated from the needs of people.

Change is produced by teaching, not by mandate decisions and control. Teaching involves much more than announcing. Time is involved in teaching.

The concept of what it means to be Christian (by Gods definition) must include a primary emphasis on personal godliness in attitude and behavior. More is always involved than taking a stand. None of these factors encourage a rapid response in decision making!

It is not unusual for those Christians who want a quick decision or the quick disposal of a matter to be focused primarily on the matter to be decided or the implementation of the decision. Rarely does a good leader have the luxury to be focused only on one matter. Deciding what is best does not always hold the promise of deciding what is popular.

The entire congregation needs a realistic understanding of the complexity of decision making. That will make a huge contribution to a congregation having reasonable expectations of leaders.

Recognition # 4: Elders need to consider an important reality in making decisions.

These thoughts likely should be a part of the # 3 recognition. They are is presented as # 4 because of their importance. The insights are the result of years of personal observation in all types of group decisions, definitely including the decisions of appointed congregational leaders.

Most decisions involve these stages for each person directly involved in making the decision: Reaction Reflection Evaluation Reaction is basically an emotional response. It deals almost exclusively with a persons feelings. Frequently it is a negative response because (a) it involves change in a practice or procedure and (b) it involves information that is new to the person receiving the information.

In both situations, the individuals tend to have negative responses. It may be a kind response, That is not reasonable, or a harsh response, That is stupid!

Most people are not aware they are reacting when they react or are being emotional when emotions are in control. Want a personal example? How often have you wondered later, Did I say (or do) that? That is not like me! as you suffered in bewildered, embarrassed silence as you considered a recent event? Have you ever tried to defend something that internally embarrasses you rather than acknowledge you were being emotional?

Reflection is the process that occurs when the person begins integrating his emotions with his logic. That is stupid! Is it really? I know better than that! Do I? I do not like that! Is there more involved than whether I like it or not?

Evaluation occurs when a person honestly backs off to obtain a clearer view, takes all new knowledge into account, and perhaps seeks additional information that is new to him. He genuinely seeks an understanding of what is true and not true, of what is factual and what is pretense.

The stage of reaction is a horrible time for decision making, and the stage of reflection is not much better. Wise decisions almost always occur in the evaluation stage when an honest person yields to honesty. It is in this stage that the person realizes more is involved than a gut reaction or personal feelings. This is the stage in which the individual encourages personal honesty regardless of personal feelings.

Different people spend varying amounts of time in each stage. Some people spend a lot of time in the reaction stage but navigate quickly through the reflection stage. When a group must make a decision, it is best if all those involved in the decision go through the same stages at approximately the same time. One does not need to be in the reaction stage while another is in the evaluation stage.

As a preacher, when I presented a decision matter to a group of elders, I preferred all decision makers to be present at a first revealing. Never did I want, push for, or expect there to be an immediate decision. I wanted everyone involved in making the decision to be in the evaluation stage (if possible) when the decision was made. Why? It is through all decision makers being in the evaluation stage that they will produce the wisest decision possible. Gods purposes are best served when people make the wisest decisions possible (see James 3:13-18).

Perhaps the best conclusion to these thoughts is found in the words of Paul as he approached death and sought to encourage Timothy:

The Lords bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. (2 Timothy 2:24-26)

Chapter Fourteen

Faith: Trusting God's Work In Jesus

The first time I was introduced to the concept of godliness through control was over fifty years ago. I was preaching/teaching in the state of Florida. An active member of the congregation defended a personal conviction (in a private conversation) by saying I would force people to adopt godly manners/behaviors if I had that option. I immediately responded that I would not. I remember how shocked I was to hear a Christian suggest that godly practice could be produced by some means other than faith in Jesus Christ. I always was taught that any spiritual objective was achieved through faith.

Godliness by control is a short cut theology which completely bypasses godly motives and godly attitudes. People love short cuts! If there is an easier way to get there or an easier way to achieve an objective, we are all for it. Years ago my family often was amused by a friend who would take long and inconvenient routes in a conviction he had found a short cut.

The concept of godliness by control is just a short step away from the concept of God does not care what people do as long as He gets His physical share. Thus the Creator of all things is deeply preoccupied with possessing physical thingswhich He made! That thinking is even a shorter step away from the concept which suggests God can be bribed with physical things.

In this way of thinking, godly motives and attitudes are not essential to godly conduct. The result of such concepts: Faithless service to God becomes reality in the pursuit of salvation if a person knows which buttons to push so he can control God.

Jesus Statement on Motives and Attitudes

Read Matthew 6:1-18. This is a part of Jesus Sermon on the Mount. Jesus in Matthew 5:21-48 already had noted the common convictions that one could be godly (righteous) and do ungodly (unrighteous) things. For example, a godly person could murder if he killed the right people. A godly person could sexually violate the marriage of another person if he lusted for the right woman. A godly person could deliberately deceive if he swore by the right things. A godly person could seek strict justice if he targeted the right people. A godly person could hate if he hated the right people. Being godly was a matter of directing ungodly attitudes to the correct people rather than having a godly attitude toward all people.

Jesus plainly said if a person did godly deeds for self-centered acts he should NOT expect any form of benefits from God. In illustration of his point, Jesus cited three common godly acts/deeds performed by all devout Jews in Jesus time: almsgiving (benevolence), praying, and fasting. Jesus did all three. He in compassion helped numerous people (Matthew 9:36; 20:34; Mark 1:41). He prayed frequently (See Mark 1:35; Matthew 14:23). He fasted (Matthew 4:2). It was not the acts that were inappropriate or the methodology of the acts which Jesus condemned. He condemned the attitudes that prompted the acts. It made a difference if the deed was performed to magnify God or to satisfy the persons self-centered desire.

If it was attention from other humans one sought when he gave alms, he received what he wanted when he called attention to his deed. If he wanted to receive attention by praying his private prayers publicly, he received what he wanted. If he wanted to receive human attention and fasting was his means of obtaining it, his fasting resulted in his receiving the human praise he cherished. In all three, he should expect no response from Godhe did not do this for God. He did this for him.

With God, motives are essential! God not only seeks the act, but He notes the reason for the act. Why you did the act is as important as what you did. How often did Jesus do a kindness and tell the person who received the kindness, Do not tell people (Matthew 8:4; 9:30; 17:9; etc.)

Faith in Gods Work in Jesus

Scripture emphasized that faith in Jesus Christ was at the core of response to God. When the gospel was first preached to an audience of Jews and proselytes, the core of the message was that God made Jesus Lord and Christ (Acts 2:36). When Peter preached to the crowd who gathered after he healed the lame man, Peter plainly said it was faith in Jesus that made the miracle possible (Acts 3:16). When that miracle resulted in the arrest of Peter and John, Peter plainly said to the Jewish counsel (Acts 4:8-12) that the name of Jesus made the miracle possible and salvation could occur in no other name. When Philip went to the city of Samaria, he proclaimed Christ to them (Acts 8:5). When Peter preached to Cornelius and those assembled, Peter told them about Jesus (Acts 10:38-43). When the congregation began in Antioch, Jesus was preached to the people, and many believed (Acts 11:20, 21). The initial sermon in Antioch of Pisidia that eventually began a congregation there focused on Gods work in Jesus (Acts 13:23-39). When Jewish Christians in Jerusalem understood that gentiles could be saved by faith apart from Jewish customs, the grace of Jesus was an essential evidence (Acts 15:11). When the Philippian jailor, who likely knew little if anything about the religious reasons for which Paul and Silas were imprisoned, asked what he must do to be saved, Peter told him to believe in the Lord Jesus (Acts 16:30, 31). Was that everything he needed to do? No! However, it was the foundation, the beginning of everything. Everything that would follow would be based on his faith in Jesus.

Give consideration to two more interesting statements in Acts. The first is found in Pauls meeting with the elders from the Ephesus congregation in Acts 20:21. Listen to Pauls emphasis:

. . . solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ.

The second is a defense statement made by Paul when he spoke before King Agrippa in Acts 26:23:

. . . that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles.

This same Paul declared to the Christians in Rome that it was faith that activates Gods power to save, and he unashamedly believed that good news (Romans 1:16). He told the Christians at Corinth that Christ was Gods power and wisdom (1 Corinthians 1:24). He told the Christians in Galatia that faith in Jesus Christ produced divine justification (Galatians 2:16). To the Christians in Ephesus he stated there is no authority superior to that which God placed in Jesus (Ephesians 1:15-23). It is through him that God produced peace between Jews and all those who were not Jews (Ephesians 2:11-22).

As an elder, you are committing yourself to building faith in Jesus Christ. You are not committing yourself to seeking to control people. God controls. You lead.

The Voice of Faith

Many things can distract elders. Too many situations can deceive them. If they are not thoughtful and careful, they can redefine their mission in ways that have little to do with Gods purposes.

Elders can decide their mission is to control. How do you control sheep? Sheep follow! Gods sheep follow godly leadership. How do you control people who are too self-centered to be sheep? If people are so self-focused that they will not follow God, what makes you think you can control them? People can and will make personal choices in spite of your finest influence and leadership efforts.

Even if you as elders had the power to make people who come to the congregation do as you say, what is accomplished if they do it for any reason other than faith in Jesus?

Please define success in leadership differently! Using statistics is a horrible way to determine the primary definition of successful congregational leadership. While statistics have their place and their value, statistics are no substitute for walking in the pasture. Do the sheep hear Gods voice? Are they maturing in their choices? Can they see their life through Gods eyes? Are they coping better with their stresses? Are they better spouses, better parents, and better friends? Do they value and show compassion? Is personal righteousness a serious goal? Is faith in Jesus the light of their life? Are they growing in their understanding of Gods purposes? Is their life increasingly a journey in Jesus? If the answer to such questions is yes, you are successful in your leadership, and people want to be a part of Gods congregation.

Do not focus your attention on those who rebel to the extent that you are blind to those who seek encouragement. Frequently spend some time noting some of the things that are going well and commend them. Do not let putting out fires consume all your time and attention.

Learn from past mistakes, or you will duplicate them. Do not spend all your time with those you cannot help to the neglect of those you can help. Never forget there is a difference between victims and people who endure the consequences of their own choices. Often they knew the consequences when they made their choices!

Never forget you are not God, so do not try to be Him. Serve Him, but do not think you are Him. Even the most devout and talented individuals have limitations. Know yours, and do not feel like a failure because you have them.

Lead with faith in Jesus so people can follow with faith in Jesus. Have the courage to believe. Believing in Jesus always takes courage!

Chapter Fifteen

Practical Observations

Learn from all situations, and do not defend personal mistakes. If you want to be a credible leader, seek to be credible in what you do and say. If you pretend that you never make mistakes, people always will be suspicious of you because everyone makes mistakes. Covering mistakes, pretending a mistake is not a mistake, deliberate wrong- doing, and attempts to deceive all destroy credibility. Being human does not destroy credibility.

People used to talk of those who shot themselves in the foot. The implication was (and is) that the person suffered from a self-inflicted wound that made him ineffective at best and useless at worst. Satan will provide you enough enemies without you being your own enemy.

Do not expect perfection in yourself, but do not excuse or justify your imperfections. What does that mean? Make it your goal to be the best you in Jesus Christ you can be. Know your own weaknesses, and seek to improve them. Use your strengths to help people, not to try to hide your weaknesses. See yourself honestly in the knowledge that you constantly reveal yourself to those you seek to lead.

Following are some practical observations concerning continual goals worthy of consideration by leaders who aspire to effectiveness in leading.

Keep Confidences

If you are effective as a leader, individuals will seek your help. Help when you can help. Know your limitations. Develop a good referral list, and quickly refer when you are bumping your limitations. The fact that the congregation appointed you as a leader does not mean you suddenly, mysteriously have abilities you never had before or that you suddenly, mysteriously possess training without going to classes or studying reliable materials. Do not develop an exaggerated opinion of yourself.

The quickest way to destroy peoples confidence in you is to violate confidence. (1) The elders need to have and subscribe to a clear set of internal agreements that all of them follow in regard to keeping confidences. (2) Wives of elders need to understand the importance of elders keeping confidences before the husband assumes his role as an appointed leader.

My wife always has understood there were matters I could not discuss with her because of confidence. I wanted her to be able to react to others as she always reacted. I wanted her to be able to avoid the awkwardness produced by her knowing something she should not know. Will there be times when people assume she knows something she does not know? Yes. Will some people assume I tell her everything? Yes. Will there be times when she is the last to know a matter? Yes. However, she understands and is comfortable with the fact that my knowing something she does not know has nothing to do with my love for her or my personal confidence in her.

Work as a Team

Elders do not cease to be individuals when the congregation appoints them to be leaders. They will have private views, hold private conclusions, and subscribe to private understandings. Yet, by appointment in the conviction that they are Christ-like men, they work together. They function together as a team as each adopts team leadership considerations. No one should be appointed to an eldership to function alone as he seeks to discredit the other elders. They work together to serve.

Many congregations have been shredded or have been divided because one man regarded himself as the authoritarian who had to have his way. For one to be an authoritarian while the others seek to work as a team will not work. Internal division (not mere disagreement) in leadership eventually expresses itself in a fractured congregation.

In our society of the twenty-first century, elders must function together as a team for the godly well-being of the congregation. They must not become independent voices who quarrel among themselves or intimidate each other because they see leadership as power rather than service. Elders seek to guide a congregation. They do not receive revelations from God.

Delegate

No one man or small group of men can know and do everything. For example, usually there are people who are gifted at accounting, or know how to care for buildings, or know how to do the work of an attorney, etc.

Elders should identify and utilize the gifts around them. They were appointed to provide spiritual guidance and meet the needs of people. Surely, there should be open accountability! Surely, the elders and the congregation should be kept informed! However, I do not know about that, is a good answer if the inquirer can be directed to someone who does know about that.

Get the Christian Womens Perspective

In most congregations today, women compose over 50% of the membership. I personally have known small congregations where women were 100% of the membership. No effective group today would refuse to allow half of its members to provide views or input to be considered.

If an approved means for Christian women in a congregation exists to provide input, and the method is announced, the congregation will benefit from the observations and input of a significant portion of its members.

This is not a suggestion that an unscriptural approach be utilized or that individuals violate a conscience conviction. It is the suggestion that a wise leadership provide everyone in the congregation with a meaningful voice.

Please realize asking a person for input when you already have decided what you will do insults the one who gives input.

Be Honest

There is a terrible temptation to tell a person what he or she wants to hear. Nowhere is this temptation more powerful than in a congregations leadership. When (a) an all-volunteer membership is combined with (b) an oversimplified view, it seems to be much easier to say what the person or group wants you to say rather than provide them an understandable explanation. If that is done, will everyone always understand and act with positive, godly attitudes? No. However, if you are open and honest, those with open minds will see the openness and honesty when the heat of the moment dissipates.

Attempts to ignore people, or to confuse people, or to justify self will ultimately be seen as a dedication to dishonesty. As difficult as it is to be honest in awkward situations, it is more difficult to convince the disillusioned of your honesty when the crisis has passed. For you to be effective as a congregational leader, people must believe you and believe in you.

Listen Well

One of the big, common mistakes made by the person seeking leadership effectiveness is a failure to listen. It is so easy to assume you know what a person is going to say before he or she says it. It is so easy to assume the thinking of another person before he or she reveals it. It is so easy to assume another persons concern before he or she expresses it.

One thing that happens when you speak before you listen is that you sound foolishly judgmental. Prior to hearing the person, you fashion your statement. To you, the statement is wonderful and wise! You are more concerned about pre-empting a criticism than understanding a person. You are convinced that your statement will end the situation you dread before that situation occurs. You congratulate yourself on all the time you will save. When the person comes, before listening, you blurt out your wonderful, wise statement in the full confidence that you have an accurate understanding.

When it is too late to alter the impression you've made, you discover that your wonderful statement missed the point. You discover you did not understand the person or his (her) thinking and reasoning. Suddenly you sound like a judgmental person who stereotypes others. You sound like someone who is afraid of criticism, or who cannot tolerate concerns that did not originate with him. You look like a control freak, you sound like a control freak, and you are acting like a control freak. Sadly, you have produced a picture of yourself that is inaccurate and is not at all the you you are. Even sadder, you may not have opportunity to change that inaccurate picture.

Before you speak or make a decision, listen. Listen to hear and understand. Commonly, people associate fairness with a willingness to listen.

Avoid Reactions

In communication (which is critical to effective leadership), reaction is usually emotional. First, I react (emotionally respond with my initial impression), then I reflect (begin to consider what this meansa mixture of emotion and factual examination), and finally I evaluate (principally consider facts and logic).

In my life, I use what I call the 48 hour rule. First, I emotionally react (everyone has personal likes and dislikes). Second, I reflect (My feelings aside, what is this about?) Third, I evaluate (What are the facts and logic I should consider in my commitment to Christian honesty?).

In my life, I find that I get to the evaluation stage in around 36 hours. By observing 48 hours, I grant myself some time to research and think. For everyone, the stages are the same, but the time spent in the stages is unique to the individual. All I suggest is that you give yourself some time before taking a stand or making a decision.

I have found that statements or decisions made in stages one and three are not the same. I find that I am much more likely to make statements or decisions I regret in stage one. I have found that I make my better statements or decisions when I am in the evaluation stage. Although we all go through stage one, congregations are blessed by leadership when leaders are patient enough to reach stage three before acting.

Lead from the heart by letting the heart belong to God. Always learn Gods principles. Always learn Gods values. Always learn Gods ways. Never stop learning, loving, and serving.

Chapter Sixteen

Why?

The previous fifteen chapters have given us many things to consider thoughtfully if we aspire to be effective leaders in a congregation. With all there is to reflect on, the considerations given in this material lead to a single consideration that is stated in one question: Why would any man accept appointment to the role of a congregational leader? Since people who consent to form and be in a congregation do it on a voluntary basis, serving as an appointed leader does not offer prestige or power. Since being a leader is a voluntary role, it involves no financial considerations. Obviously it involves a lot of work that does not necessarily consider a persons timetable. It seems probable that a godly, conscientious person committed to effectiveness runs a significant risk of being misunderstood by some people. The role is more complex than most of the people who benefit from the leadership realize. The role is demanding: it demands continued study; it demands understanding; it demands thoughtfulness; it demands commitment; it demands sacrifice; it demands inconvenience; it demands a love of people; it demands a love of God. So why agree to do it? Regardless of your qualifications, why do it?

Good question! Unfortunately, the answer cannot be stated as simply as the question can be asked.

Christian Men Do It Because of Their View of Life.

We live in a complicated world. It has not been that long ago that we lived in a section of a country and struggled to understand that the whole country affected our lives. Why should decisions in the Northeast or on the West Coast affect our lives? Then we grew to the point that we understood what happened in Europe affected how we lived. Now we have grown to the point that we understand that what happens in the world affects our lives. The price of oil in an Arab country affects what we pay for gasoline. The price of labor in an Asian country affects what we pay for clothing and lifestyle goods. The cost of produce in a South American country affects our food supply. Now the world economy affects our local economy.

In the near future, what happens in places you might have difficulty locating on a map will affect your daily lifestyle. The kind of isolation and independence we knew in the past is impossible today. Quickly we realize cultural isolation and religious isolation are not possible. Materialism now threatens basic Christian values. Our children and grandchildren daily interact with influences unknown to us adults when we were children. None of us dare seek to imagine what life in this country will be in fifty years.

Now more than ever we are forced to recognize how temporary all physical considerations are. Hopefully, the time is either here or is rapidly coming when we as Christians understand that growing physical uncertainty means spiritual opportunity. Gods values that endured through Jesus Christs message in the unsettled first-century will continue to serve us well in todays unstable world.

Christian men who see spiritual opportunity in current physical instability dare to be elders. Christian men who are impressed with the temporary nature of physical existence dare to be elders. Christian men who know eternal values dare to be elders. Christian men who see physical life as an investment in the eternal existence dare to be elders.

Christian Men Do It Because of Their View of Self.

Christians see, understand, and accept themselves as servants of God. The Creator God of the Bible is the source of life and existence. He never intended evil to be a part of the physical experience or the physical worldthat was not His choice or decision. (Evil is so much a part of physical reality and people are so accustomed to some expressions of evil that we cannot imagine a world without evil.) Within six brief chapters, the good creation (Genesis 1:31) God brought into existence became all God did not intend (Genesis 6:5, 6). The rest of what many know as the Old Testament is an abbreviated history of God confronting evil and keeping a promise He made to Abraham (Genesis 12:3) as He sought to bring people back to Himself. His efforts to produce a universal opportunity to return to God reached completion when Jesus gave his blood for people and was resurrected by God (Matthew 5:17-20; John 12:49, 50; Acts 2:22-36; 10:34-43; Romans 3:21-26; 2 Corinthians 5:20, 21; 1 John 1:5-10).

Because of Jesus Christ, we can be Gods new creation (Ephesians 4:20-24; Colossians 3:5-11). Through what God did and continues to do in Jesus Christ, everyone can have access to God (Ephesians 2:1-10). It is in that understanding that Christians seek to be Gods light in an existence of darkness (John 3:16-21; Matthew 5:14-16; Ephesians 5:7-12; 1 Peter 2:9, 10).

In the desire to be Gods light in the darkness produced by evil, Christians serve people as they pursue Gods purposes. Serving God defines who they are. Serving God defines the purpose of physical existence. Christian men who understand these things dare to be elders.

Christian Men Do It Because of Their View of God.

When God created, God ruled. God always is presented as the Father. Even Jesus is referred to as the son, and never as Gods brother. The resurrected Jesus sits on Gods right hand (a place of importance and honor)not on Gods throne (see Mark 16:19; Luke 22:69; Acts 7:55, 56; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews l:3, 10:12, 12:2; 1 Peter 3:21, 22). That which God created Heand He alonehas the right to rule.

In the gospel of Matthew, Jesus made extensive use of the phrase the kingdom of heaven. Rarely does the gospel of Matthew use the phrase the kingdom of God (as in Matthew 12:28). If that gospel originally was written for Jewish readers and listeners, the word heaven was a substitute for the word God (YHWH) which the Jews considered inappropriate for saying. God was too holy for people to say His name.

The core of John the Baptists message was to repent because the kingdom of heaven was near (Matthew 3:2). That was at the center of Jesus message (Matthew 4:17). The nearness of the kingdom of heaven was the central message Jesus instructed the twelve to preach on the limited commission (Matthew 10:7). You also are encouraged to consider Matthew 4:23 and 9:35 to note that Jesus considered this message good news or gospel.

The gospel of Matthew notes that Jesus made frequent reference to the kingdom of heaven in the Sermon on the Mount (Matthew 5:3, 10, 19, 6:10, 13, 33; 7:21). He even noted that scribes who responded to his message were disciples of the kingdom of heaven (Matthew 13:52).

The phrase kingdom of God is used in the gospel of Mark and the gospel of Luke. In Luke, Jesus said he was sent to preach about the kingdom of God (Luke 4:43). Consider also Luke 8:1 and 9:2, 60. It is in John 18:36 that we learn that the territory of Jesus kingdom was not a physical territory.

Think about the concept of kingdom. Typically in the kingdom concept of Jesus day (and before), the concept involved a territory, subjects, and a king. The territory is spiritual, not physical. The subjects are those who choose to follow God by adopting Gods values and principles as declared by Jesus. The rightful king is God. Jesus position of ruler is temporary.

The objective of Jesus disciples (as we seek to be Gods called out [the church]) is to serve the role God wishes us to serve in this physical world as we devote ourselves to restoring Gods rule. The rule of God is not expressed in a physical territory or physical things. It is expressed in our lives. It is not limited to assemblies in a building three times a week. It is no less than a directing of human lives seven days a week as disciples who live by Gods values and principles in all contexts.

Please read and consider 1 Corinthians 15:24-28.

. . . then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death. For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, All things are put in subjection, it is evident that He is excepted who put all things in subjection to Him. When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.

Christian men who understand the rightfulness of assisting in the restoration of Gods rule dare to be elders.

The understandings that lead Christian men to be elders include but involve more than evangelism. Those understandings include but involve more than the pursuit of salvation, or the pursuit of righteous living, or the human need for edification, or the need to be holy people in this world. The willingness of dedicated Christian men to serve as elders comes from nothing less than a love of God with all the benefits that love provides people as they serve the Source of Life.

When you serve as a shepherd, never forget to walk in the pastureknow what the sheep confront as you seek to lead them closer to God.

Consider: THE LORD is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. He restores my soul; He guides me in the paths of righteousness For His names sake.

Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You have anointed my head with oil; My cup overflows. Surely goodness and lovingkindness will follow me all the days of my life, And I will dwell in the house of the LORD forever. (Psalm 23, NASV)

THEREFORE, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. And when the Chief Shepherd appears, you will receive the unfading crown of glory. (1 Peter 5:1-4, NASV)

Table of Contents

Preface

Chapter One

The Objective of A Congregation's Leadership

Chapter Two

Who Are You To Write About This?

Chapter Three

The Desire For Relevance In Society and Culture

Chapter Four

Spiritual Basics In A Consumer Society

Chapter Five

Avoiding Oversimplification and Acknowledging Complexity

Chapter Six

Admitting the Voids In Typical Concepts of Congregational Leadership

Chapter Seven

Forms of First-Century Leadership

Chapter Eight

Comparing and Contrasting 1 Timothy 3:1-7 and Titus 1:5-9

Chapter Nine

When A Congregation Selects Leaders

Chapter Ten

Practical Challenges Confronting Congregational Leaders

Chapter Eleven

Challenges Facing People In the Congregation

Chapter Twelve

The Sense of Togetherness

Chapter Thirteen

Helping and Hurting Christians As God's Family

Chapter Fourteen

Faith: Trusting God's Work In Jesus

Chapter Fifteen

Practical Observations

Chapter Sixteen

Why?