Empowering Churches

Leadership Requirements for Healthy Churches (Part 3)

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by Lim Soon Hock, Empowering Churches

Click here for Part 1, Click here for Part 2

The Relational Church Leader

The three NT imageries for church leaders present a common factor that is critical to the meaning of leadership: the relationship between leaders and followers; like parents with their children, shepherds with their flock, and servants with those whom they serve.

“Relational church leaders” may be a suitable term to describe this leadership type.  They place a high value on developing healthy, helpful, and encouraging relationships with those whom they mentor, care for, and serve.  Their effectiveness to lead the church is directly dependent on the relational health they have with the people in the church.

Chin’s explanation of his Father Leadership model is illuminative of relational church leaders.  He writes,

“Father Leadership is a style of leadership based on relationships.  The primary focus is not on a task, but on the person, i.e. the follower.  It is about love and not about doing a job.  Most styles of leadership focus on skills and performance.  Father Leadership flows from the heart.  It is a very powerful and influential form of leadership.”1

Harris W. Lee opines that leadership is a call to three things, one of which is to relationship—with other leaders as well as the people to be led.2  One of John Maxwell’s laws of leadership is the “The Law of Connection: leaders touch a heart before they ask for a hand.”3

Thom S. Rainer submits eight keys of “Acts 6/7 Leadership”; one of which is their “unconditional love of the people.”4  His research led him to conclude that breakout church leaders “communicate(d) clearly their love for the members of the congregation.”5

In a proposal of a composite framework for Christian leader development outcomes Keith R. Krispin’s third category, out of five, is “Relational Skills”.6  He writes,

“At the heart of the leadership process are the relationships between and among leaders and followers.  Thus, relational skills feature prominently in most approaches to leader development.  Relational maturity is also evident in a biblical understanding of leader and the nature of the church, as evidenced in the numerous “one another” passages where believers are commanded to love one another (Jn 13:34-35), care for each other (1 Cor 12:24-25), and forgive one another (Eph 4:2)…. The social skills category includes general communication skills… emotional intelligence…teamwork…conflict management…, and orientation to the broader community and world….”7

In sum, the relationship between leaders and followers is at the heart of church leadership, and the import of this factor calls for relational maturity, especially on the part of the leaders.

The five church health models in the study may appear to present different descriptions for their type of church leader.  However, upon closer scrutiny, an important underlying factor is observed: a healthy relationship between leaders and followers.  Macchia’s, and Koster’s and Wagenveld’s servant-leader is predicated on such a relationship.

Callahan’s four steps of leadership learning and Dever’s four aspects of Christlike leadership (BOSS) are meaningless without such a relationship between leader and follower.  Schwarz’s description is clear that leaders must not only be goal oriented but also relationship oriented.  It is evident that the underlying type of church leader for the above-mentioned church health models is the relational church leader.

Views on Leadership Types from Pastors and Church Leaders

A survey among some pastors and church leaders appear to bear out the above conclusion about the type of leadership that is called for in the church.  A limited random survey was conducted by the researcher for the paper among 13 pastors and church leaders of English-speaking Malaysian churches.

They were asked to choose one from out of seven leadership types that best reflected their personal type of leadership.  The seven leadership types were: (1) coach, (2) visionary, (3) servant, (4) transactional, (5) transformational, (6) relational, and (7) administration.8  An “others” category was included for the respondents to write their own, should none of the above suitably reflected their leadership type.  The results were: coach (2 respondents), visionary (2), servant (3), transactional (0), transformational (1), relational (4), administration (0), and Others – Team (1).

Secondly, the respondents were asked to rank the leadership types in order of importance that church leaders should exemplify (1 being the most important, and 7 being the least important).  From the average ranking collated for each leadership type, visionary leadership came out as the most important (average rank of 2.69), followed very closely by servant (2.84) and relational (2.85) leadership.  Further down the order of importance were coach (3.69) and transformational (4.08) leadership.  The least important types were administration (5) and transactional (6.9) leadership9

The critical importance of visionary leadership in the assessment of the respondents is supported by the views of Christian-based leadership experts.10  However, the respondents also viewed relational leadership as among the most important leadership types that church leaders should embody.  This view is in line with and supported by our study of the NT and the literature review about the church and church health.

It may be surmised that the critical place of relational leadership is likened to the shoulder on which the other leadership types stand on—including visionary leadership.  For example, after a vision has been cast, it is the relationship between the leader(s) and the followers that determines whether the latter will want to join and pursue the vision articulated by the former.

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Leadership Requirements for Healthy Churches (Part 2)

Soon-Hock Lim Leave a comment

by Lim Soon Hock, Empowering Churches

Click here for Part 1

THE TYPE OF CHURCH LEADERS NEEDED FOR A HEALTHY CHURCH

The first part of the research question is, “What is a distinctive type of church leadership that is needed to develop healthy churches?”  By “type” we mean the leadership attribute that characterises church leaders.

The fourth column in Table 2 below presents the views of six (out of nine) church health models about the type of leaders that are needed to develop healthy churches. They appear to differ with one another, if not in substance, then, in the way they describe the leadership attribute of church leaders.

Before we analyse their descriptions, it is essential that we first ascertain NT teaching on the attributes of church leaders.

New Testament Teaching on the Attributes of Church Leaders

Christian leadership characteristics were both demonstrated and taught by NT church leaders like Paul and Peter.  One such NT leadership characteristic is “leadership by example”, which Paul demonstrated during his missionary endeavour in Thessalonica (1 Thess 1:5-6).  He also exhorted Timothy to do the same (1 Tim 4:12, 15-16).  Likewise, Peter prodded the elders to be “examples to the flock” (1 Pet 5:3b).

Another NT leadership characteristic is “firm leadership” as seen in the strong words that Paul used to correct the church in Corinth (1 Cor 5:9-11) and Galatia (Gal 1:6-9).  He also told Timothy to be firm in his teaching (1 Tim 4:11), and to correct those who had erred (1 Tim 6:17).

Yet another NT leadership characteristic is “caring leadership”.  Paul’s relationship with the Thessalonians was “like a mother caring for her children” (1 Thess 2:7), and like a father who provided support, comfort, and encouragement to his children (v11-12).

The last-mentioned reference suggests another means of understanding NT church leadership characteristic—through the use of imageries.  Paul’s application of the imageries of a mother’s and a father’s relationship with their children, in reference to his relationship with the Thessalonians, illuminates the kind of relationship church leaders ought to have with the members.

The imageries also inform us of the motivation and the role of church leaders.  That is, they are to be motivated by love (1 Thess 2:7-8), and their role is to nurture and encourage believers in the things of God (v11-12).  Thomas Chin calls this “Father Leadership.”11

Closely related to the nuance of the parent imagery to characterise church leaders is the often-used biblical imagery of the shepherd.  Peter applied the imagery to the elders when he addressed them about their responsibility to believers whom he called “God’s flock” (1 Pet 5:2).  Paul used it when he gave his farewell discourse to the Ephesian elders at Miletus (Acts 20: 28).

As shepherds, church leaders are to exemplify the leadership characteristic of caring for their flock by feeding, guiding, and protecting those under their charge; thus, ensuring that the latter are spiritually healthy.

A third imagery is that of a servant.  Peter told the elders that they were to be “eager to serve; not lording over those entrusted to you” (1 Pet 5:2b-3a).  Some have termed this as “servant-leadership”.  In contemporary leadership and management teaching, the concept of servant-leadership or servant-leader is attributed to Robert K. Greenleaf.12  Church health proponents such as Macchia,13 and Koster and Wagenveld14 agree that such an attribute ought to mark church leaders.

It is unsurprising that the abovementioned imageries of leadership; parent, shepherd, and servant; were used of Jesus.  They were both self-applied and applied on Him by others.

When the Lord lamented the duplicity of Jerusalem, He said He had come to them like a mother hen gathering her chickens under her wings (Lk 13:33)—which is reminiscent of the parent imagery.

Jesus used the shepherd imagery as He painted a picture of His relationship with His followers (Jn 10:11).  Peter also identified Jesus as the Chief Shepherd in 1 Peter 5:4 to whom the shepherds of the church, the elders, were accountable to for the discharge of their leadership responsibilities.

Jesus applied the servant imagery when He told the disciples that He “did not come to be served, but to serve” (Mk 10:45).  At the event of the Last Supper He took on the role of a lowly servant and washed the feet of the disciples (Jn 13:1-17).

If Jesus as the Leader of the church exhibited these leadership attributes, it is incumbent then that His appointed leaders in the church also exhibit the same attributes.

Go to Part 3

Leadership Requirements for Healthy Churches (Part 1)

Soon-Hock Lim Leave a comment

by Lim Soon Hock, Empowering Churches

INTRODUCTION

The New Testament (NT) states that Jesus is the Head of the church (Eph 4:15), and that He is the One who builds His church (Mt 16:18).  These statements make it plain that Jesus is the Leader of His church.

The leaders of local churches are those whom the Lord appoints, and through whom He leads the church (1 Pet 5:1-4).  The focus of the paper is on the leaders of the local church, however, the understanding that Jesus is the ultimate Leader of every church should not be missed.  In the words of Leighton Ford, “Jesus in us continues to lead through us.” 15

The paper assumes that a church must have leadership.  The focus of the research is on the kind of leaders that are needed to develop a healthy church.  The twin problems that the research seeks to answer are: (1) what is a distinctive type of church leadership, and (2) what is a primary role of church leaders, that are essential for the development of a healthy church?

For the purpose of the paper, “type” is defined as the leadership attribute that characterises church leaders.  “Role” is defined as the function of church leaders.  And a “healthy church” may be viewed as a modern metaphor for the mature church that Paul spoke about in Ephesians 4:11-13.16

A delimitation of the paper is that it does not include the factor of church polity.  The subject of church polity is huge and is beyond the scope of the present research.  Finally, the category of leadership viewed in the paper concerns the topmost leadership echelon of the church, regardless of the term that a church may use.  In essence, these leaders are equivalent to the elders in the NT churches.17

The paper begins with a brief review of literature on church health models.  The purpose is to gain an understanding about the relationship between church leadership and church health.  The review is followed by a discussion of the main issues of the paper concerning the type and the role of church leaders that are essential for the development of a healthy church.  The research includes a study of the theology, philosophy, and practice of church leadership from the Bible, Christian literature, and practice among churches in Malaysia.

THE RELATIONSHIP BETWEEN CHURCH LEADERSHIP AND CHURCH HEALTH

A review of church health models shows that each model has its own set of church health characteristics.  Some characteristics are common to many of the models, while some are only found in a few models, or even unique to a particular model.

The leadership characteristic is found in many church health models.  Out of the 14 models the researcher has studied nine have included leadership.   However, the way the leadership characteristic is described varies between models, as Table 1: The Leadership Characteristic of Church Health Models below shows.

Getz and Dever stress on the biblical or NT teaching on church leadership.  Getz’s focus concerns the spiritual qualifications of church leaders.18  Based on scriptural references such as 1 Timothy 3:1-13 and Titus 1:5-9 Getz describes the character and maturity expected of church leaders.19

Dever also gives import to the biblical qualifications of church leaders.20  But he goes beyond the qualifications to note the purpose of church leaders; which is to use their spiritual gifts to edify or build up the church.21  Furthermore, he states that there are four different aspects of leadership; namely, (1) the boss commanding, (2) the out-front example, (3) the supplying of what’s needed, and (4) the serving; and that they are all needed for biblical church leadership.22

Macchia’s stress is on the kind of attribute that should be reflected in church leaders—which for him is, servant leadership.[efn-note]Stephen A. Macchia, Becoming a Healthy Church: 10 Characteristics (Grand Rapids, MI: Baker Books, 1999), 115.[/efn_note]  He explains that a servant-leader is one who is led by Jesus, loves those whom he leads and serves, a life-long learner, listens to God and to others, lightens the load of others, empowers a team to pursue a vision, and leaves a legacy by raising others up.23

Callahan’s focus is on the development of a strong leadership team.  The kind of leaders (or leadership team) that Callahan envisages; (1) love those they lead, (2) listen to those they love, (3) learn as they listen, and then (4) lead as they love, listen, and learn.24

 

The remaining five models stress on the role of church leaders to empower believers in the church for ministry and leadership.  They may use different terms such as empowering leadership (Schwarz, and Beeson), mobilising leadership (Koster and Wagenveld), and leadership multiplication (EFCA), but essentially, they are concerned about the role of church leaders to empower the believers in the church.  Although Searcy does not use any qualifying term for his leadership characteristic, nonetheless, his survey questions disclose that his emphasis is also on the role of the leaders to empower others in the church.25

The foregoing discussion shows that a wholistic understanding of the leadership characteristic encompasses four areas: (1) biblical qualifications, (2) spiritual maturity and character, (3) leadership type, and (4) the role of the leaders in the church.

Only three out of nine models; namely, Getz, Dever, and Koster and Wagenveld, address the first two areas about the biblical qualifications and character of church leaders (see Table 2: The Type of Church Leaders of Church Health Models below).

These two areas do not appear to be the concerns of the other six models.  It is likely, although the researcher is unable to cite direct quotes, that proponents of these six models have assumed that church leaders must necessarily be biblically qualified and possess a Christlike character.  Their focus is on the type and the role of church leaders.

The researcher observes that they have different views about leadership types, but they have less differences about the role of church leaders.  All these become clearer when we scrutinise the details of their models in the following sections of the paper.

In sum, the study of church health models shows that:

(1) The leadership factor is one of the most critical elements that determines the health of a church.

(2) The church leadership characteristic in church health philosophy covers four areas: (i) qualification, (ii) character, (iii) type, and (iv) role.

(3) It may be assumed that church health proponents agree about the biblical qualifications, maturity, and character of church leaders.  However, they appear to vary in their understanding about what the distinctive type of church leader should be, and to a lesser extent about the primary role of church leaders.

Go to Part 2

Re-Envisioning Vocational Christian Ministry in the Church in Malaysia in Light of Change (Part 3)

Soon-Hock Lim Leave a comment

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 2, and here for Part 1

A REVIEW OF THE ROLE OF THE VOCATIONAL MINISTER IN THE MALAYSIAN CHURCH IN LIGHT OF A CHALLENGING CHANGE

As we review the role of the vocational minister in the Malaysian church, the first point to note is that change in and around the church does not alter the minister’s ministry functions.  However, change may alter his emphasises from among his varied functions and how he carries out his functions.

An example is from the changing size of a church.  Gary L. McIntosh posits that churches have different needs depending on size.  A small church is not just a miniature version of a large church but an entirely different entity.26  Hence, as a church grows from small to medium-size to large the dynamics of the church also changes.  This does not only affect the church’s structure, orientation and strategies but also the pastor’s role.27

Change in or outside the church always demands a response if it is to be positively addressed.  On one hand it should be met with a response of consistency concerning the purpose and values of the church.  On the other hand, it should be met with a recalibration of the priorities and methodology of doing church and ministry.

The Minister’s Leadership Function

In a crisis brought about by change, among the three functions of leading, feeding and caring, the minister must prioritise his leadership function.  He needs to study the change, the effects of the change and how to address the change.  He doesn’t do this alone but with his leadership team.  Nonetheless, it is incumbent upon the minister to take the lead.  Leadership is a key function of the vocational minister. He cannot surrender that role to anyone.

The Use of Technology28 and Online Platform

The biggest visible change in the Malaysian church as a response to the effects of the  pandemic has been the adoption of the online platform as a substitute or as a complement to limited onsite meetings.  When the Movement Control Order was first enforced in Malaysia on 18 March 2020 churches all across the country were caught totally unprepared (except a few churches that already had an online presence).  Churches responded with varying degrees of rapidity, expansiveness and intensity in their adoption of the online platform.

 

Some churches immediately started to learn and use the available technology to livestream their worship services.  Most churches were slow to adopt the new technology.  Some were quick to make use of existing digital communication tools for small group meetings and to provide daily or weekly devotional content for their members.  Others felt challenged by the new technology or were stretched by their limited resources.  Some churches made significant financial investment to upgrade their equipment for quality virtual broadcast.  Many simply hoped and prayed that all this would quickly pass and the church would be able go back to do church and ministry like the time pre-Covid-19.

These varying degrees of responses from churches in Malaysia underscore the importance of the leadership function of the minister.  In other words, the minister’s leadership determines how his church responds to change.29  Moreover, a church’s response to external changes demands internal changes.  Managing congregational changes requires wise, Scripture-guided and clear leadership from the minister.

The Unchanging Purpose of God and His Church

More importantly, the minister’s leadership is needed to direct the church in a “long obedience in the same direction.”30  Priorities and methods may change, but the purpose and values of the church do not change.  The minister must constantly and continually lead the church towards the purpose of God as revealed in Scripture.  Foremost, in terms of the mission of the church, is to make disciples of the nations (the Great Commission, Mt 28:18-20).

Hirsch and Ferguson contend that,

“…Jesus gets the privilege of decisively defining the movement that claims his name; nonetheless, leaders in his church need to take this task of defining the parameters of how people think about the church with utmost seriousness.  Allowing Jesus to guide us, it is part of the leadership task to somehow manage how the rest of the organisation as a whole sees itself and its function in the world.  In other words, it’s the leaders’ job to define ecclesia for the people and organization they lead.

This puts a huge theological responsibility on leadership to ensure they have a vision of the church that is consistent with the church Jesus built.  We cannot shirk this, especially in moments of crisis that require accurate recalibration.”31

What is the recalibration that is needed to fulfil the Great Commission in this new season where mass gatherings are curtailed?  The answer must be in small groups.  The ministry of small groups is not new, but in this new season it needs to be emphasised and reconstructed.  The minister needs to lead the charge in reconstructing the small group ministry of the church.  For example, the small group needs to become even smaller.  12 may no longer work.  20 is certainly unworkable.  Six might be ideal.  Also, the general thrust of the small groups in coming together for Bible study and fellowship is not significantly focussed enough if the church is to fulfil the purpose of the Great Commission.  The thrust of the small groups has to be disciple-making and life-on-life discipling.32  In this regards the minister needs to provide the leadership model of discipling in small groups in his church.33

The Minister as Trainer

The minister obviously cannot carry out discipling by himself.  He needs to multiply himself.  In other words, he needs to empower others to do the same (2 Tim 2:2).  He has to see himself as one of God’s gifts to the church whose function is to equip the saints for the work of ministry (Eph 4:11-13).  And the area which he is to equip his church is naturally in the area of his giftedness or expertise, which is to shepherd or disciple others.34  Hence, the pastor reproduces according to his own kind.35

Colin Marshall and Tony Payne call for ministry mind-shifts.  Their list of 10 ministry mind-shift items includes: 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.36

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.37  Their comparative chart of the three images of the pastor is helpful.38

The same sentiment is shared by William Willimon.  In A Reader for Ordained Ministry he discusses a number of images of the 21st Century pastor that includes the more far flung images of media mogul and political negotiator and the more commonly held images of preacher and servant.  He asserts that it is the nature of the Christian ministry to be multifaceted and multidimensional.  He insists that the “gospel does not change, but the context in which the gospel is preached and is enacted do change.  A predominate pastoral image might have been fruitful in one age may not be so in the next.”39  Nonetheless, because the Christian ministry is significantly countercultural, Willimon says he finds “much to be commended in the image of the pastor as a missionary, or more accurately, a lead missionary or equipper of the missionaries.”40  The last point is key to the minister’s function in the present and challenging season of change.  The minister’s function is not only to lead his church to fulfil the unchanging commission of disciple-making, but also to train and empower his church for this same purpose.

The church member, who has been thus trained, may not be called nor able to preach in a large meeting, but he can carry out a disciple-making ministry with a small group of people.  During this season where large gatherings are curtailed this makes for a significant ministry strategy.  A next step might be for the vocational minister to further train and release able men and women to start new churches in their neighbourhood and places of work; in fact anywhere, where they can engage non-believers and disciple believers.  It is time for a mental shift, to stop thinking of church in terms of church gatherings, but to be the church everywhere.  This is in total alignment with the NT concept of the church, which is simply a people gathered, centred around Christ and in mission for the Kingdom.41

CONCLUSION

The Malaysian church may not be aware, or may not want to admit, that its subservience to its institutionalised nature has made it quite impotent.  The needs of the members, the programmes of the church, and keeping the church establishment intact are more important than the mission of the church.  That being the case, in a season when the church is hit hard with an external and challenging change the prevailing mindset of the church cannot effectively respond to the change.  Neither can it keep its focus on its mission.

It is the role of the vocational minister to provide leadership for the church to respond to the change.  No doubt, the minister’s function is also to feed and care for the sheep whom the Lord has entrusted to him, but in a season of change he needs to step-up in his leadership function to lead the church to fulfil the unchanging purpose that God has for His church, namely, to make disciples of the nations.

The vocational minister can do this best by multiplying himself through training his members to be disciple-makers.  In the present challenge when the church gathered needs to go small, the move to disciple-making in small groups is ideal.  Perhaps, these empowered disciples can even start small churches where the Lord has put them.  It is not difficult to envision a movement of organic churches42 mushrooming all over a city, a nation and in the nations of the world.  This is perhaps the answer to lockdowns due to a pandemic or in times of persecution.  And it might very well lead to a movement that Keller, Hirsch and Ferguson speak about in their books.

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

Soon-Hock Lim Leave a comment

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.43  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.44  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,45 poimnē,46 and poimnion.47  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.48  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.”49  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)

Soon-Hock Lim Leave a comment

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.50  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,51 and the vocational minister needs to rethink his52 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.53  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.54

For our purpose an institution is defined as an establishment with a firmly set purpose, structures and code of practice.55  Timothy Keller in Center Church argues that organisations should have both institutional characteristics and movement dynamics.56  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.”57  In other words, as Keller observes, institutions bring order to life.58

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.59

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.”60

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.61

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.62  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.63  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

One Sermon, One Message

Soon-Hock Lim 6 Comments

by Lim Soon Hock, Empowering Churches

What Preachers and Teachers of Homiletics Say

Many well-known preachers and teachers of homiletics believe that every sermon must have only one message. The following are just a few quotes.

Haddon Robinson, “Students of public speaking and preaching have argued for centuries that effective communication demands a single theme. Rhetoricians hold to this so strongly that virtually every textbook devotes some space to a treatment of the principle. Terminology may vary—central idea, proposition, theme, thesis statement, main thought—but the concept is the same: an effective speech centers on one specific thing, a central idea.”64

John Stott, “…there is a second reason why we should look for each text’s dominant thought, namely that one of the chief ways in which a sermon differs from a lecture is that it aims to convey only one major message.”65

Fred Craddock, “It is better to forget about points. The question is, “What is the point?”…Because the preacher can state his point in one simple sentence, he knows the destination of the trip that will be his sermon. He knows where he is going.”66

Andy Stanley, “Every time I stand to communicate I want to take one simple truth and lodge it in the heart of the listener. I want them to know that one thing and know what to do with it.”67

I’m a firm believer of the “one sermon, one message” homiletical principle. The diagram below is a useful visual to help preachers keep the main message the main focus in their sermons.

The Passage Determines the Message

The first thing a preacher needs to do before he maps out his (or her) sermon is to determine the message the Lord wants him to bring to his listeners. This must arise or be derived from the text(s) he is preaching from. In other words, the passage determines the message. The preacher would be unfaithful to Scripture (and to the Author of the Word) if he were to read something into the text that is not there.

This does not mean that a passage of Scripture cannot have a number of possible messages. The parable of the Lost Son, for example, may be used to preach different messages. The message depends on the preacher’s focus; is it on the prodigal son, the elder brother or the father? The message arising from a focus on the prodigal son may be about repentance, while that on the elder brother may be about self-righteousness, and the one on the father may be about unconditional love. The important factor that cannot be compromised is that the message must be faithful to sound exegesis of the passage.

The Message Drives the Sermon

Once the message has been determined the preacher needs to keep the message constantly in view throughout his preparation. It should be written down in a place where he can easily cast his eyes to help him keep the composition of the sermon on track with the message. He must ensure that the message is driving the sermon.

By this I don’t mean that the message has to be stated at the beginning of the sermon. The message can be stated at a much later part of the sermon. In this case, the earlier parts serve to move the sermon towards the message, or to unravel the message. This is how narrative sermons are often constructed, to create interest and to intrigue the listener.

Not only must the message drive the sermon; everything in the sermon must serve the main message. This includes the sub-points, illustrations, and applications. When discipline is not exercised, the result is overcrowding. Too many things are said, too many diversions chasing after rabbit trails (one is too many). As a result the message is blurred and the impact is lost.

Preacher, let me encourage you to have only one message in your sermon. And everything else in your sermon serves the message. Your illustrations serve to help your listeners visualise the message. And your applications serve to help your listeners actualise the message.

As the saying goes, “The main thing is to keep the main thing the main thing!”

3D Sermon Matrix

Soon-Hock Lim 4 Comments

by Lim Soon Hock, Empowering Churches

 

I’m sure you’ve discovered for yourself that sermons come in different forms. To help you recognise the different types of sermons I’ve put together a three-dimensional sermon matrix. When you view a sermon through the matrix you will be able to determine its type.

TOPICAL, TEXTUAL OR NARRATIVE?

The first dimension looks at whether a sermon is (1) topical, (2) textual or (3) narrative. A topical sermon is centred around a subject matter such as Integrity, The End Times, or a Bible character like Abraham. The topic then determines the Bible texts to be used. They may be taken from any part of Scripture as long as they are relevant to the subject. On the other hand, a textual sermon starts with the Bible text. The text may be a verse, a passage or even a whole book, which then determines the contents of the sermon.

The narrative sermon is not so easily defined as there are varied views about what it is. One important view is that the narrative sermon is not just a sermon based on a Bible story. For that matter, it may not even have any stories in it. Rather, what the narrative sermon employs are the elements found in stories; such as tension, resolution, and plot, which shape the sermon.

You may have noticed that I’ve not included “expository” in the list. I believe all sermons should be expository. By “expository” I mean the message must be derived from and be faithful to the Bible text. In other words, a topical sermon must be no less faithful to the Bible texts that it is based on as much as a textual sermon. A topical or narrative sermon is to be just as expository as a textual sermon.

DEDUCTIVE OR INDUCTIVE?

The second dimension is about whether a sermon is (1) deductive, or (2) inductive. In plain terms, a deductive sermon begins with a thesis or a proposition. The rest of the sermon is an elaboration of the thesis or a presentation of the points that support the proposition. The inductive sermon is the exact opposite. The preacher takes the listener with him (or her) along the journey of detection until both arrive at the conclusion or message together. Simply put, the deductive sermon is declarative while the inductive sermon is discovery.

TEACHER, PREACHER, EVANGELIST OR COUNSELLOR?

The third dimension concerns how the speaker perceives his role in the pulpit. Does he see himself as a (1) teacher, (2) preacher, (3) evangelist, or (4) counsellor? A speaker can assume any one of the four role-types depending on his gifting and his philosophy of preaching, which might be modified depending on the crowd he is addressing and the purpose of the sermon.

What I’m going to say next is certainly an oversimplification, but it will give you an idea of how a speaker might present his sermon if he were inclined to be one of the above types. A teacher would spend more time explaining the Bible text so that his listeners understand the truth of the Scripture he is addressing. A preacher would be more focussed on bringing home the sermon’s message and moving the people to act on it. An evangelist’s prime objective is get the Gospel message to the unbelievers in the crowd. While a counsellor is concerned about giving good biblical and Christian counsel through his sermon to help and encourage his listeners.

viewing through the 3D sermon matrix

A sermon then, can be a combination of any of the elements from the three dimensions. Some elements come together much more naturally. For example, teachers tend to be more textual and deductive. A narrative sermon by definition would be inductive. On the other hand, a topical or evangelistic sermon may be approached deductively or inductively.

I appreciate that many sermons may not be so easily classified as one type or another. Nonetheless, analysing sermon types using this 3D sermon matrix is helpful to understand a preacher’s approach to his sermon presentation. And if you are a preacher, the matrix will help you understand your default mode of sermon presentation. Maybe, now that you’ve learnt something from the 3D sermon matrix it will help you venture to try out other types of sermon presentations.

Church Strategic Planning Literature Review (Part 3)

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(Click here for Part 1 & here for Part 2)

THE CONGREGATIONAL-CULTURE STRATEGY

The quote, “Culture eats strategy for breakfast” has been attributed to management guru Peter Drucker.68  The statement implies that the culture of an organisation determines its success regardless of how effective its strategy may be.69  Hence, nurturing a healthy corporate culture that everyone buys into is critical to the success of the organisation.  In view of the foregoing statements it may appear that the term “congregational-culture strategy” is self-contradictory.  I am referring to the need for a church to attend to its congregational culture as a strategic means for its health.

Aubrey Malphurs, in his book Look Before You Lead: How to Discern & Shape Your Church Culture, defines a church’s congregational culture as “its unique expression of its shared values and beliefs.”70  That means, one, a church’s congregational culture is made up of three components: its beliefs, values and behaviour.71  Two, these beliefs and values are held in common by the majority in the church.72  Three, these shared beliefs and values are seen in the expressions or behaviour of the people in the church which gives the church its unique identity73 vis-à-vis another church that, for the same reason, has its own distinct congregational culture.

Malphurs use of the term “beliefs” is not about a church’s doctrinal position but as it concerns the fundamental aspects of the church’s congregational life.74  These beliefs are convictions that the people in the church assume to be true and they are not subject to rational proof.75  It is from the root of its beliefs that a church’s values are formed.76  The values tell us why a church does what it does.77  However, they only become actual values when they are acted on.  Those values that are not acted on remain merely as aspirational values.78  When the values are acted on they are seen in the behaviour of the people in the church, which becomes the outward or visible evidence of its congregational culture.

If the culture of a church is vital to the success of the church, it is inevitable then, that conscious effort is taken to shape the church’s culture so that it produces a healthy church.  Malphurs states that the person that has the greatest responsibility to shape a church’s culture is the pastor.79  It is by no means an easy task, because shaping congregational culture requires change.  Malphurs explains the preparation, personnel and process required to shape the culture of a church.80  Preparation includes praying for change, doing a church analysis, reading the church’s culture, and managing change.81  Process includes reading the church’s current culture, thawing out the current culture, transitioning the culture to a new level, and re-forming the new culture at the new level.82  Personnel is about the kind of person the pastor ought to be if he is to successfully steer the church to a culture change.

Malphurs other book Advanced Strategic Planning: A New Model for Church and Ministry Leaders83 is a useful companion to Look Before Your Lead.  Although the former was written before the latter, the right order to read the books would be the latter before the former.  Look Before You Lead provides the big picture about the necessity to shape congregational culture for church health and the steps that a pastor or church leaders may take to bring about the needed change.  Advanced Strategic Planning goes into the nuts and bolts about developing a church’s core values, mission and vision statements, and ministry strategy.

The importance of shaping congregational culture as a strategic means for developing healthy churches is found in Malphurs’ statement, “we’ve discovered that it’s a waste of time and money to attempt to lead a culturally toxic church that clings to the traditions of men rather than the clear teaching of Scripture through the strategic-envisioning process.”84  In light of this statement, shaping congregational culture is an indispensable requirement to develop healthy churches.  One of the research questions in Matthew C. McCraw’s dissertation made this inquiry, “Of the local churches that possesses a healthy organizational culture what steps were taken to intentionally create culture?”85  His research conclusion from the case studies “revealed the steps that each (church) took to create a healthy culture in their congregations.”86  In other words, shaping congregational culture has to be intentional and definite steps must be taken towards accomplishing that intentionality.

 

CONCLUSION

As I stated in the introduction, the three categories of strategic planning towards church health, namely Characteristic-Development, Process-Driven and Congregational-Culture are not mutually exclusive.  For example, the use of NCD principles or PDC model is not simply about establishing church health via the development of the critical characteristics of a healthy church or moving people through a process of discipleship respectively.  For the ethos of NCD or PDC to work effectively the churches that use these strategies need to have a congregational culture that upholds these philosophies of ministry respectively.  Hence, determining what ought to be the desired congregational culture and shaping it to become that which is desired must be the starting point for any strategic plan to develop a healthy church.

All three strategies are useful.  They are to be used at different phases of change and improvement of a church’s health because they are targeted at different levels of a church’s corporate life.  The congregational-culture strategy helps set the foundation for what the pastor and church leaders believe should be the overarching ethos of the church.  The process-driven strategy helps to establish a church-wide process that the church leadership believe will move its people, to use Rick Warren’s term, from community to core.87  Finally, the characteristic-development strategy helps church leaders to target attention on specific areas of church life and ministry.  When all three strategies are used in concert with one another it will serve to significantly improve the health of the church.

by Lim Soon Hock, Empowering Churches

Church Strategic Planning Literature Review (Part 2)

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(Click here for Part 1)

THE PROCESS-DRIVEN STRATEGY

A clear representative of the process-driven strategy for church health is Rick Warren’s Purpose Driven Church (PDC) model.73  Advocates of a process-driven strategy may or may not have a list of quality characteristics like NCD’s.  In the case of PDC, the five purposes of growing warmer through fellowship, deeper through discipleship, stronger through worship, broader through ministry, and larger through evangelism78 may be seen as PDC’s list of quality characteristics.  In the PDC model, church growth is the natural result of church health.  The latter can only happen when the church’s message is biblical and its mission is balanced.  That is to say, the five New Testament purposes of the church must be in equilibrium with one another.89  It uses the picture of the baseball diamond as a visual to help members of a church see the process (and progress) of their spiritual growth.  Each base represents a level of development.  The objective of the process is to move people from membership to maturity to ministry and finally to missions.90  This may also be viewed through another diagrammatic visual called the “5 Circles of Commitment.”91  It shows the clear intention of the church to move people from “community” (the unchurched) to “crowd” (the attendees) to “congregation” (the members) to “committed” (the maturing members) and finally to become part of the “core” (the lay ministers).92  Warren writes, “Our ultimate goal at Saddleback is to turn an audience into an army.”93  Clearly they have a strategy to accomplish this, namely, the “Life Development Process.”  Saddleback’s success is well documented, having baptised their 50,000th person in its 38th year in 2018.94

A more generic presentation of the process-driven strategy to church health is found in Thom S. Rainer and Eric Geiger’s Simple Church: Returning to God’s Process for Making Disciples.95 The authors define a simple church as “a congregation designed around a straight forward and strategic process that moves people through the stages of spiritual growth.”96  The definition is further expanded and includes four key elements.  In the Simple Church strategic process “The leadership and the church are clear about the process (clarity) and are committed to executing it.  The process flows logically (movement) and is implemented in each area of the church (alignment).  The church abandons everything that is not in the process (focus).”97

The genius of the Simple Church is its simplicity and the clarity with which the authors explain the needful strategic process to make disciples and hence, a healthy church.98  Much of the book is about the four elements.  “Clarity is the ability of the process to be communicated and understood by the people.”99  It is a given that when people have a clear understanding about what something is about, they will be more committed to it.  “Movement is the sequential steps in the process that cause people to move to greater areas of commitment.”100  For people to grow spiritually they need to move along in their journey of discipleship, and the church helps by providing them with a process to do so.  In other words, a process helps members of the church to progress.

“Alignment is the arrangement of all ministries and staff around the same simple process.”101  Rainer and Geiger maintain that churches naturally drift away from alignment.102  The result of misalignment in purpose, ethos and strategies is that everyone will be doing their own thing as they compete with each other for the same resources which leads to disunity and the church being pulled in different directions.  Alignment means that the ministry-departments must submit and attach themselves to the same overarching process.103  “Focus is the commitment to abandon everything that falls outside of the simply ministry process.”104  Focus is knowing what to say Yes to, that is those things that are in alignment to the goals of the church, and the courage to say No to those things that are not in alignment.

Many churches have a desire to make disciples as per the Great Commission, but very few have a process to do that.  The authors of the Simple Church make an important call for every church to have a process in place to make disciples.  An effective process will determine progress.

(Click here for Part 3)

by Lim Soon Hock, Empowering Churches