Empowerment

Leadership Requirements for Healthy Churches (Part 4)

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by Lim Soon Hock, Empowering Churches

Click here for Part 1, Click here for Part 2, Click here for Part 3

THE ROLE OF CHURCH LEADERS

The second part of the research question asks, “What is a primary role of church leaders that is needed to develop healthy churches?”  By “role” we mean the function of church leaders.  The fifth column in Table 3 below presents the views of five (out of nine) church health models about the primary role of church leaders.  It appears that there is much agreement between them.

For Dever, the role of church leaders is to edify the church.  Koster and Wagenveld state that it is to help believers find their ministry according to their gifts.  Or, in the words of Callahan, their life’s searches.

Schwarz says it is to empower believers.  And for Macchia, it is to raise believers; in other words, to develop the believers.  While EFCA’s and Searcy’s models do not specifically explain their perspectives of the primary role of church leaders, nonetheless, they clearly sate that healthy churches are Intentional about leadership development.

In sum, the collective view of church health proponents about the role of church leaders is: to edify the people in the church for their spiritual growth and to empower them to serve the Lord with their God-given gifts in ministry.

A Theological Perspective of the Role of Church Leaders

A study of the NT shows that church leaders have many functions.  Norman L. Geisler states that an elder is an overseer (1 Pet 5:1-4), a ruler (Heb 13:17), an under-shepherd (1 Pet 5:1-4), a teacher (1 Pet 5;2, 1 Tim 3:2, Tit 1:9), an apologist (Ph 1:17, Tit 1:9), an arbiter of disputes (Acts 15:2), and a watchman (Heb 13:17).1

Alexander Strauch distils the role of shepherd elders into four areas: (1) protecting (Acts 20:28-31, Tit 1:9b), (2) feeding (1 Tim 5:17-18), (3) leading (1 Tim 5:17a, and (4) caring for the practical needs of the flock (Acts 6:1-6).2  Grudem condenses the role of an elder even further to simply governing (1 Tim 5:17) and teaching (Eph 4:11, 1 Tim 5:17).3

From the foregoing descriptions it appears that the primary roles of church leaders are to provide spiritual oversight over the church and spiritual care for the people in the church.  However, this perspective fails to consider the mission of the church, and corollary, the role of church leaders in relation to the church’s mission.

The Mission of the Church and the Role of Church Leaders

Christopher Wright states that when we “draw our biblical theology of the church’s mission from the whole Bible…it becomes clear that the mission of God’s people is vast and various.”4  It is beyond the scope of the paper to discuss the depth and breadth of the church’s mission.  Suffice to say that God is on a mission in the world, and the church is called to participate in His mission.5  How the church participates in God’s mission is through its missions.  “Missions” in the plural, as Wright points out, refers to “the multitude of activities that God’s people can engage in to participate in God’s mission.6

In order for believers to effectively participate in God’s mission they need more than spiritual nurture for their own spiritual growth; they need to be empowered for ministry and mission.  For example, the Bible teaches and commands that all believers are to do the “works of service” (Eph 4:12) and to “make disciples” (Mt 28:19).  The ability to carry out these activities of God’s mission, as it is with all the other activities of God’s mission, does not come naturally.  Believers need to be taught, trained, equipped, and empowered to carry out God’s mission.

Ephesians 4:11-13 states,

11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12 to prepare God’s people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.

According to the above text, the people in the church are to do the works of service.7  The people who prepare or equip (katartismos) them are the leaders that God gifts to the church, such as the apostles, prophets, evangelists, and pastor-teachers.8  R. C. Sproul comments,

“…in addition to ministering to the needs of people, leaders are called to train people, to give them the equipment, the tools, the knowledge and the skills necessary for works of service. The most effective churches that I know are churches where the ministerial staff devote many hours in training and mobilising their congregations to be mighty armies of saints, as they minister to a dying world.”9

The result arising from the leaders’ training and the members’ serving is the building up of the church.10  An end-goal is that the church becomes a “mature man” (andra teleion).  Or, to use our modern-day metaphor—a “healthy church”.

In tandem with the above, Colin Marshall and Tony Payne call for ministry mind-shifts.  Their list of 10 ministry mind-shift items include: from running programmes to building people, from running events to training people, from relying on training institutions to establishing local training, from engaging in management to engaging in ministry and from seeking church growth to desiring gospel growth.11

They propose a mental image of the pastor as trainer who functions as a preacher and trainer, instead of a clergyman who is a preacher and service-provider or a CEO who is a preacher and manager.12  Their comparative chart of the three images of the pastor is helpful13 (see Table 4 below).

From the foregoing discussion we understand that church leaders have many responsibilities.  However, in the light of developing a healthy church that effectively engages in its mission, a primary role, then, of church leaders is to empower the people in the church for their mission.

Views on Leadership Roles from Pastors and Church Leaders

In the survey conducted for the research paper, the respondents were asked to choose one from out of six leadership roles that best reflected their leadership role in the church.  The six leadership roles were: (1) teacher and preacher, (2) intercessor, (3) counsellor, (4) pastor, (5) equipper, and (6) oversight.14  An “others” category was included for the respondents to write their own, should none of the above suitably reflected their leadership role.  The results were: teacher and preacher (7 respondents), intercessor (0), counsellor (0), pastor (1), equipper (2), oversight (2), and others (2) (see Appendix B, Table 6).

Secondly, the respondents were asked to rank the leadership roles that church leaders should perform in order of importance (1 being the most important, and 6 being the least important).  From the average ranking collated for each leadership role, teacher and preacher was placed as the most important (average rank of 2.46).  This was followed by the roles of pastor (2.77) and oversight (2.85).  Further down in order of importance were the roles of intercessor (3.61), equipper (4.77), and lastly, counsellor (5.46)15

The views of the respondents reflected the traditional theological perspective of the role of church leaders.  They considered teaching believers the Word of God, providing pastoral care for members, and ensuring proper spiritual governance over the church as the priority functions of church leaders.  Equipping members for service is given a low priority.

However, this view of the respondents goes against the emphasis of many church health proponents, and including Sproul, Marshall and Payne.  The aforementioned experts contend that a primary role of church leaders is to empower the believers for their spiritual growth, service, and mission so that the whole church may be built up (Eph 4:11-13).  For example, when leaders carry out their functions, such as teaching and preaching, it must be with the intent of empowering believers for their spiritual growth, service, and mission, so that the latter can effectively participate in the development of a healthy church and advancement of the Kingdom of God.

CONCLUSION

The research has ascertained that for a church to develop as a healthy church it needs a certain kind of leadership.  It’s a leadership that leads from out of the bond of relationship with the followers and empowers them for service, so that together they may build up the body of Christ.

This is not to say that the other types of leadership attributes are not important.  They are important, but relational leadership is like the foundation upon which all the other leadership types, like the visionary, transformational, and administrative types, build on.  When there is a strong, healthy, and trusting relationship between leaders and followers, the followers will follow the leaders, not because they have to but because they want to.

Similarly, the emphasis on empowering leaders as a primary leadership role is not to deny the importance of the other roles.  However, the leadership role must go beyond the “maintenance” of the personal spiritual lives of the members and corporate spiritual governance of the church to that of empowerment of the members for service and mission, so that everyone can effectively participate to build up the body of Christ.

Jesus exemplified the empowering leader.16  Beyond teaching and preaching to the masses and ministering to their needs, He focussed on training the twelve (Mk 9:30-31, Mt 10:1ff).  Paul exemplified the empowering leader.  Beyond evangelism, planting churches, and teaching, he focussed on training others for ministry and mission such as Timothy, Titus, Silas, Priscilla and Aquila.

The contemporary Malaysian pastor and church leader will do well to emulate their example if they are to develop healthy churches.  The neglect of this vital leadership role of empowering or equipping the church for service might be a major reason for the poor health of many churches in Malaysia.

Re-Envisioning Vocational Christian Ministry in the Church in Malaysia in Light of Change (Part 2)

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by Lim Soon Hock, Empowering Churches

This paper was written in November 2020 when the government of Malaysia imposed restrictive curbs, SOPs, and lockdowns to prevent the spread of the coronavirus (Covid-19). This significantly affected the activities of the church.

Click here for Part 1

A DESCRIPTION OF THE VOCATIONAL MINISTER IN THE MALAYSIAN CHURCH

Hovorun’s point about self-awareness is also applicable for the vocational minister.  The vocational minister needs to be aware of his person, role and functions as a minister in the church.  Self-awareness allows for self-evaluation and self-correction.

In the Malaysian church the general perception is that the role of the vocational minister is to carry out pastoral functions and to meet the pastoral needs of the members of the church.  A simple example is the expectation of members for the main pastor to visit them in hospital and pray for them.  It is not enough that another pastor or a lay-leader visits and prays for them—it must be the main pastor.  The unfortunate result arising from the institutionalism of the church is the perception and expectation that the work of the pastor is to keep the church serviced.

The minister by nature of his role has many functions.  Seward Hiltner in Ferment in the Ministry lists at least nine important functions: preaching, administering, teaching, shepherding, evangelising, celebrating, reconciling, theologising and discipline.17  With so many and varied ministerial functions what should be the overarching function of the minister if he were to make sense and prioritise his varied functions?

The New Testament Image of the Vocational Minister

The NT word for the pastor is poimēn which means shepherd.18  The term is mostly applied to Jesus (Jn 10:11, 14, 16, Heb 13:20, 1 Pet 2:25, Rev 7:17) and once to describe one of the four kinds of men that the Lord gifts to the church (Eph 4:11).  Cognates of poimēn in the NT include poimainō,19 poimnē,20 and poimnion.21  They are used literally for vocational shepherds and their work of tending their sheep, and also figuratively of Jesus and church leaders and their work of ministry among the people under their care. The use of poimēn and its cognates makes the shepherd imagery an apt description for the minister.

The shepherd imagery, with cues from Psalm 23:1-4, sums up the primary role of the minister as leading, feeding and caring for the people in the church.  Leading includes leading the people to the Lord, to grow in their relationship with Jesus and to learn faith and dependence on Him (Gal 4:19).  It also means leading the church collectively towards the purpose of God (Acts 13:1-3, 15:1-35).  Feeding includes teaching the people the Word of God; its truth and application in their lives.  It also involves training them to be effective disciples and workers in the Kingdom of God (Eph 4:11-13, 2 Tim 2:2).  Caring includes spiritual nurturing, binding up the wounds of the soul through counselling and prayer (Js 5:13-16) and protecting the flock from false teaching (Acts 20:28-35).

The Role of the Vocational Minister in the Malaysian Church

As we return to the description of the vocational minister in the Malaysian church, it is clear that among the three functions of leading, feeding and caring, the caring function is the one most expected of the minister.  The least expected is the leading function, and especially in relation to directing the church towards God’s purpose for the church.  I will pick up on this point in the subsequent section of the paper.  The feeding function lies  between the above two functions in terms of what is expected of the minister.

The church in general may recognise the importance of the minister’s role in feeding the flock with the Word of God but in reality they do not place the minister’s teaching function as important as caring for their needs.  I have observed that many churches do not adequately provide the minister with time and resources to empower him to be an apt teacher of the Word.  Neither do they make the minister’s teaching function his primary role in the church.

Chow Lien Hwa’s article in the SEA Journal of Theology calls for a minister to be a theologian in his church.  It is important because, as Chow says, the minister-theologian has the ability to contextualise theology for his area.22  Sunny Tan Boon Sang echoes the sentiment in a review of Chow’s article, “A resident pastor-theologian would be one who could devote himself/herself to the ongoing task of facilitating and supervising the work of theology in a local church.”23  This reminder is even more critical in the context of change because the ability of the minister to determine and lead a right response to the challenge of change requires sound understanding and teaching from Scripture (2 Tim 2:15).

Go to Part 3

Re-Envisioning Vocational Christian Ministry in the Church in Malaysia in Light of Change (Part 1)

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by Lim Soon Hock, Empowering Churches

INTRODUCTION

The Covid-19 pandemic and the SOP set in place in Malaysia to control it have affected the church and its ministries.24  One of which is the curb on large group meetings.  The traditional church thrives on large meetings.  This is true of ministries within the church like the worship service and also those outside the church like its community services.  This global pandemic has caused, or rather, forced, the church to rethink about how it should do ministry.  In fact, in view of the changes that are taking place in and around the church, it also needs to rethink its ecclesiology,25 and the vocational minister needs to rethink his26 role.

The primary purpose of this paper is a re-envisioning of the role of the vocational minister in light of the aforementioned mega change that is affecting the church and its ministries.  The vocational minister refers to the main pastor of the church.  Nonetheless, in most instances, the discussion is applicable to other pastors in a multi-staff church, as well as to bi-vocational and church leaders who see Christian ministry as their primary vocation.  The minister’s role, however, cannot be separated from the church and its ministry.  Inevitably we have to also discuss issues pertaining to the nature of the church and notions of its ministry.

This paper is an engagement in practical theology, in that it is about the theology of ministry.  Hence, the discussion uses and interfaces with the four commonly accepted ways of doing theology: Scripture, reason, tradition and experience.27  A final point to note about the paper is that while the discussion may be applicable to churches world-wide because of the global effects of Covid-19, the context of this paper is limited to the church in Malaysia.

A DESCRIPTION OF THE MALAYSIAN CHURCH

The best way to describe the Malaysian church regardless of its denomination, language group and size is to tag it with the label “institutionalised.”  At first glance this may appear appropriate since religion is one of the five major institutions of society.28

For our purpose an institution is defined as an establishment with a firmly set purpose, structures and code of practice.29  Timothy Keller in Center Church argues that organisations should have both institutional characteristics and movement dynamics.30  He quotes Hugh Helco, “To live in a culture that turns its back on institutions is equivalent to trying to live in a physical body without a skeleton or hoping to use a language but not its grammar.”31  In other words, as Keller observes, institutions bring order to life.32

Institutions are important and necessary, but they also have several negative characteristics.  They include, the process of decision making that is procedural and slow, innovation is from top down and implementation is done in departmental silos.  An institution may be stable but they are slow to change, their emphasis is on traditions, the past and customs, and future trends are dreaded and denied.33

Alan Hirsch and Dave Ferguson concur when they say,

“…their [institutional structures] intent is almost always good.  Even so, concretized institutionalization does tend to block some of the most powerful aspects of ecclesia as Jesus intended it: a potent social force and gospel phenomenon that sweeps through populations.  Any reading of history, Christian or otherwise, shows that institutional religion can become repressive, stifling creative expressions.

One of the most fundamental reboots we need to do in our day is to rediscover ourselves as the same potent, transforming people movement that started with Jesus and went on to change the world.  The institutional forms have gotten us where we are now and can’t take us farther.  We need to become a people-movement again.”34

Very often with institutionalisation comes institutionalism, and very soon the church is beset with traditionalism and conservatism.  As a result it is not be able to respond quickly and innovatively when confronted with change.  In fact, it may not want to for fear of betraying its long-held beliefs, values and practices.

If this description of the Malaysian church is correct, then the church needs to do some self-evaluation.  However, self-evaluation can only take place if there is self-awareness.  The concept of the church’s self-awareness is discussed at length in Cyril Hovorun’s Meta-Ecclesiology.  He argues that at different epochs of history the Church encountered challenging situations.  They may be spiritual, intellectual, social or political in nature or the result of other historical circumstances.  The challenges of these situations necessitated a response from the Church concerning its self-perception.35

Hovorun’s thesis is helpful for the Malaysian church.  The effects of the Covid-19 pandemic has brought about a huge challenge to the church—which might even be termed a crisis.  How is the church responding?  Will its response enable the church to thrive and advance the cause of the Kingdom of God?  This is dependent on the level of the church’s self-awareness.  The fundamental question that needs to be asked is: Can the Malaysian church see itself beyond its institutionalised nature?

The New Testament Concept of the Church

The New Testament (NT) concept of the church was not that of an institutionalised church.  The institutionalised church is a product of the evolving concept of the church over time as it became more organised, more structured, more rigid, and hence more institutionalised.

The writers of the NT used ekklēsia to term the Christian community.  In antiquity the term was used for an assembly, as in a regularly summoned political body.36  The people who make up the church then, are those who have been called out to gather as the people of God who hold in common a confession of Jesus Christ as their Lord and Saviour (Mt 16:16, 18, Acts 2:47, 1 Tim 3:15-16).

The foremost characteristic of the church would be the centrality of Christ.  Secondly, it’s about a people coming together for the same cause.37  The church may come together for many Christ-centred purposes (Acts 2:42-4), but its ultimate cause is to be empowered and sent out by the Holy Spirit on a mission (Acts 1:8; 13:2-3) centred around Christ’s work of redemption (1 Cor 11:23-26) leading to God being glorified (Eph 3:21).  This cause, or the primary work of the church and of every individual Christian, is most succinctly captured in Matthew 28:18-20, otherwise known as the Great Commission.

This NT concept of the church has direct implications on how the Malaysian church ought to perceive itself and its primary mission, and also how the vocational minister ought to perceive himself and his primary function.

Go to Part 2

The Misunderstood Ephesians 4:11-12 (Part 1)

Soon-Hock Lim 3 Comments

Ephesians 4:11-12 is about one of the most misunderstood Scripture. Misunderstanding and misapplying it do not muddy-up our doctrinal beliefs but they certainly impede our effectiveness in building the church.

“11 It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, 12 to prepare God’s people for works of  service, so that the body of Christ may be built up.”

Whether there are four or five gifted-persons (I am being gender-sensitive) is not the concern of this post. Whatever your interpretation, you still have God’s gifted servants functioning as pastors and teachers; as a combo or separately.

The first misunderstanding I want to raise concerns their role. What do they do? What are they supposed to be doing according to this Scripture?

Many would say, the job of the apostle is to plant, organise and oversee churches. It includes laying a Biblical-strong foundation for these churches, and also to raise, train and appoint leaders who will eventually take leadership of these churches.

As for the prophet, his (or her) job is to bring a now word of the Lord to the church and to the world. The evangelist is to preach the Gospel and win the lost to Christ. And the pastor-teacher, is to provide spiritual nurture to the converted, which includes teaching them the Word of God.

It is simply logical to expect a particular spiritual gift to naturally lend itself to a corresponding ministry. However, to say that the above descriptions are then their jobs is to miss the point of Ephesians 4:11-12. If we asked the second question, “What are they supposed to be doing according to this Scripture?”, we will get a totally different answer.

Verse 12 states that the job of these gifted-persons are “to prepare God’s people”. To put it succinctly, in the context of your local church: The job of the pastor-teacher is to equip and empower the members. Does the pastor provide spiritual nurture and teach the Word of God? Of course, he does. But that is not his primary role. His primary role is to equip and empower the members.

To what end? “…for works of service.” The gifted-person’s primary job (or ministry) is not to do ministry but to prepare God’s people to do ministry. Unfortunately in too many churches they expect the pastor or the hired-hand to do all the work! From preaching, counselling and visitation to driving the van, printing the bulletin and being the key-man (literally).

If that is the culture of a church then what we have is just one man serving the rest of the body. Or, a bunch of paid staff serving the church. This is certainly not the body-ministry envisaged by the New Testament, where all the members of body builds up the whole body. Furthermore, 2 Timothy 2:2, “And the things you have heard me say in the presence of witnesses, entrust to reliable men who will also be qualified to teach others also”, is not going to happen. Multiplication is not going to take place.

Now, part of the problem is the gifted-persons themselves. Unfortunately, many among them also have a misunderstanding of their own role. They believe, like so many others in the church, that they are the ones to do the ministry. “That’s my job!” “I’m the one with the spiritual gift; so, I’m to do the ministry!” In fact, for many, their identity is so tied up with their ministry that they cannot give it away—by empowering others to do “their ministry”.  They can’t see themselves doing “less” by empowering others to do “more”.

The awesome truth is that the body of Christ, the church, is only going to be built up when every member does ministry. It’s the kind of ministry ethos that says, ministry is not to be left to just the specially gifted-persons, but to be expected of all. The former is to focus on empowering the members—so that the latter can do ministry. In turn, the gifted-person is freed up to from having to do a lot of hands-on service and give more time to equipping, guiding and mentoring their mentees. Hence, effectively, multiplying themselves. That’s the import and genius of Ephesians 4:11-12 which both the pastor and members must heed if we are ever to see the church built up.

We now know what these gifted-persons are to empower God’s people for. But what are they to empower them with? The answer will surprise you. That’s the other misunderstood item about Ephesians 4:11-12. Click here for Part 2. 

Dynamic Balance

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There is a tendency for churches to be strong in either the Word or the Spirit. Few churches are strong in both. If the Church in Malaysia is to make an impact in the lives of people (and the nation) I don’t see how this can be an option.

Jesus was clearly both strong in Word & Spirit. When He was tempted in the wilderness He quoted Scripture, “It is written….” In order to quote the right Scripture you got to know the Bible well. To wield the Sword of the Spirit effectively you need to imbibe the Word of God. The Lord obviously did.

While Jesus was teaching in a synagogue in Capernaum the people noted that He taught with authority—not like the religious teachers of the day. Then, when, in the same instance, He cast out a demon from a man His spiritual authority became even more evident (Mk 1:21-28). Clearly, the Lord was both strong in Word and Spirit.

When you study the life and ministry of the apostles and the early church you see the same thing. As a result of their strength in both Word and Spirit the early church grew phenomenally (Acts 2:42-47).

While it is not as bad as it used to be; there is, however, still a tendency for churches to emphasise on one to neglect the other. I know this may be a bit of a caricature, but generally speaking, Evangelical churches emphasise on the Word, the fruit of the Spirit and character formation; while Pentecostal and Charismatic churches emphasise on the Spirit, spiritual gifts and power ministries. It is heartening to see that more churches have begun to understand that it is not “either or” but “both and”. We need to be balanced in both Word and Spirit.

However, that is not yet the complete picture. It is not just about being balanced—it is also about being as strong as we can in both Word and Spirit. On a scale of 1 to 10, a church can be perfectly balanced when it is at level 1 for both the Word and the Spirit. But the awful truth is that it is also neither strong in both. This is not the condition any church should want to be in, or continue to be in—it must want to be balanced and dynamic in both Word and Spirit.

As illustrated in the diagram below, it means a church must keep growing and developing and pushing to the utmost levels of empowerment in both these critical aspects of its spiritual life.What is your church doing to move towards that reality? How is it praying for this? How is it equipping the members to be strong in both? How is it stepping out in faith to be effective in the ministry of the Word and in the things of the Holy Spirit? If the church in Malaysia is to recapture the power and effectiveness of the church of Acts it needs to be conscious of growing simultaneously in both Word and Spirit.