Six Leadership Functions for Ministers/Church Leaders

Six Leadership Functions

According to Israel Galindo (in The Hidden Lives of Congregations), there are six leadership functions of a minister or pastor. These functions may play out differently in a church where there is a strong pastoral leader than in a congregation that has a minister serving under an eldership.

The first function is providing vision. Vision is the sense of purpose a congregation has for it’s existence and function. “Vision is a blueprint of a desired future state ... an image of that state of being and living that the congregation will work to achieve in the future” (140). Vision is developed after a congregation has a sense of its identity, meaning it knows what it believes and stands for, has a sense of values, and honors it’s past (144). When a church clearly knows who and what it is, it then has the understanding of itself to pursue it’s vision and fulfill it’s mission. Mission is what God wants all churches and Christians to pursue: preaching, teaching, and ministering to the hurts of the community. Vision is the direction of a congregation to fulfill that mission in a manner uniquely suited to its identity and make-up. Is the congregation an inner city church with a large homeless population? Then that congregation’s vision might be to focus its greatest energies and resources in ministering in Jesus’ name to that segment of the population. Is the congregation a rural or small town church with a number of teen pregnancies in it’s community, but little or no resources to assist them? Then the vision of that church might be to function in Jesus’ name by focusing attention, maternal and paternal mentoring, care and financial resources to those teenage boys and girls about to become parents. The mission of every church is to minister in Jesus’ name; the vision of each church is to decide, based upon it’s identity, nature and abilities, how to best fulfill that mission. One function of the minister is to study his congregation and community and help identify a clear and compelling vision for ministry.



Managing crisis is a second important function for a minister. Crisis is created by change that lacks purpose or focus and thus “introduces disequilibrium, uncertainty, and makes day-today life chaotic and unpredictable” (150). Changes in leadership, the perceived direction of the church, or corporate structures and functions, such as worship, can all create this disequilibrium for the members, especially if they cannot discern a purpose for it. They feel “threatened and out of control” because the personalities, processes and structures that have provided their spiritual security are gone (150). When disequilibrium or systemic anxiety hits a church, the following responses, as identified by Rabbi Edwin Friedman, can be discerned. One, reaction. Members may be scared, frustrated, angry, or nervous, all indicative of chaos. Two, blame-casting. No one immediately assumes they are responsible for the confusion, so they look to others to lay the blame on. Leaders become primary targets and, if they initiated the changes, they may be legitimate targets. Three, herding. People of like mind begin to group together, finding equilibrium and comfort in solidarity. Grouping together means there is an “us versus them” mentality and should signal to the leaders that there is a real problem in the congregational unity. Four, a demand for a quick fix. The inner turmoil caused by the chaos can become unbearable, and the sufferers demand an immediate remedy. It may be going back to an old practice, firing a staff member or insisting on the resignation of an elder or other congregational leader. At this point, the leaders can experience what Friedman calls failure of nerve. A failure of nerve is when the minster or leaders get caught up in the anxiety of the system and become part of the chaos by giving in to unrealistic demands or by participating in any of the members’ chaotic behaviors (reacting, blaming, herding or seeking a quick fix; Friedman, A Failure of Nerve, 54-55). Leaders must stay engaged and continue to function with the aim of helping to regulate the system (discussed in #3 below).

Thirdly, ministers exercise leadership by staying connected. This is especially critical during periods of conflict and upheaval. The best response of the leadership is to remain differentiated from (calm and above the chaos of) the members while at the same time staying connected to (visiting with and listening closely to) them (152). The calmness of the leaders allows the members to know leadership is still in place, and remaining emotionally engaged and connected with them helps regulate the anxiety. The tendency of leaders to “hunker down and fly under the radar”(151) during crisis and conflict to avoid attacks opens the door for greater systemic dysfunction and for others to vie for positions of power and influence. It is my experience that some people intentionally incite conflict in a family, business or church to disorient the leadership and open the way for the initiator to step in and begin to function as the leader, as invariably happens if the existing leadership is disengaged from the members of the system. Not all conflict is started purposely by someone to wrest control for himself; it is often the result of changes leadership tries to make for the health of the congregation, or changes that are inevitable, such as the aging or passing of older leaders. Whatever the cause of the crisis and chaos, effective visionary leadership means the minister (and elders) remain engaged. Leaders must understand that “effectiveness depends more on relationships (with the members) than on official status or in the office they hold” (152). Remaining connected means listening to the members to understand their perspectives, showing concern, and challenging them to responsible behavior (152).
Fourthly, ministers function as the resident theologian of the congregation. Without a strong orientation to scripture and what it teaches for the life of Christians and the church, many members will base decisions and actions on expediency. It is particularly important during times of crisis for theology (biblical teaching) to inform peoples’ viewpoints and behavior, since during chaotic times people are more prone to act out of intense emotions than reasoned and biblical thinking. Congregational peace can be sacrificed to a desire by competing sides to win. To challenge leaders to thinking more theologically, Galindo asks them how theology informs their decisions. He finds that even many ministers make church decisions based more on expediency than theology. One role of the resident theologian is to help people fit their story into God’s story. How does the life of the congregation and individual members fit into God’s ongoing story of redemption for his people? Most people don’t think in those terms: it is the theologian’s job to train them to. All of our lives must be interpreted in light of the Gospel and God’s claim upon us. Ministers continue the ancient biblical narrative into the life of the congregation by use of: 1) speech (terms for our redemption and relationship); 2) themes (key ideas, doctrines and dreams); 3) conflict (helping the congregation interpret and process fears, tensions and challenges); 4) rituals (worship, meals, and a sense of belonging) and 5) issues and stories of belonging (what it means to be part of this community) (156).

A fifth function of ministers or leaders is management. Some understand leadership to be relational (connected to and leading people) and others for leadership to be the management of an organization (“through process, procedures, organization, and the control of resources,” 158). Both approaches are actually necessary. To be a successful leader/manager, a minister must understand the congregation’s purpose, and have a vision to achieve it’s mission. In smaller churches, leadership/management is more relational than administrative. “Relationship management means being attuned to people’s emotions, and practicing influence with a purpose in order to move people in the right direction” (159). This requires being emotionally connected to and involved with the congregation.

The sixth and final leadership function according to Galindo is influence. More critical than any skill or ability is for the church leader to earn the trust of the congregation and thus be able to exercise influence. Leadership means influencing others in a way that “believers will trust and respond to the Head of the church for themselves, in order to accomplish the Lord’s purposes for God’s people in the world” (Galindo, 160; Stevens and Collins, The Equipping Pastor, 109). Influence in Christian circles is not charisma, manipulation or personal power; it is the proper exercise of positional and personal leadership within the church. If one is granted a position of leadership within the body (minister, elder, deacon, teacher, etc.), he or she has a degree of positional leadership. Personal leadership is relational: “influence is the result of the leaders ability to stay connected in significant relationships with the members” (160). The aim and direction of the minister’s leadership is to influence the people to live out God’s claim on their lives, submitting to his will, obeying, and engaging in mission to lost and needy souls.

These six leadership functions identified by Israel Galindo are a huge challenge for today’s minister or elders. Most of today’s ministers were trained to work within the church culture, meeting the needs of the members. Because of changing church and cultural circumstances, many churches today are in serious decline, and congregations are anxious about their church dying. It is imperative that ministers, elders, and other church leaders realize that ministry within the church is never to be an end in itself, but it is to prepare the people to engage the world with the Gospel (Eph. 2:10; 4:11-13). Leaders must exercise their influence to lead members out of the comfort and safety of the closed church environment out into the world where ministry must be done today. Kennon L. Callahan wrote, “The day of the churched culture is over. The day of the mission field has come” (Effective Church Leadership, 13). Galindo’s six points can help ministers and elders navigate the changes that will be necessary to posture the church for the future, by moving it from an inward to an outward focus.

Warren Baldwin
August 31, 2011

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Appreciation Day

APPRECIATION DAY

Our congregation has hosted several appreciation days for groups in our community. An Appreciation Day can be a great experience for a church and the community. You might want to consider hosting one. Below are some questions and answers you might have.

How do we host an Appreciation Day?

You simply select a group from the community to invite to a service and have a meal afterward in their honor. For example, churches I have served in Florida, Wyoming and Kansas have all had Appreciation Days. Groups we have invited have been the Law Enforcement agencies, Emergency Medical Service, Fire Department and schools. Every person in the organization or agency is invited along with their families. For example, if you invite a police department, then the officers, jailers and dispatchers and all of their families are invited.

What is the benefit of doing this?

It is healthy for churches to be concerned about how the community perceives them. Since we are the light of Christ, it is important that the community recognizes His light in us. That light shines by our care, concern and ministry in the community. An Appreciation Day is one way to let our light shine.

An Appreciation Day provides an opportunity to overcome some of the negative impressions that a community might have for a church, and to actually develop positive impressions. Visitors from the town that might not ever associate with a particular body of Christians are invited for a service, are given sincere expressions of thanks, and are treated to a meal.

Does it work?

Yes! Communities often identify their churches by the fights and splits that have occurred within them over the years. They don’t soon forget when the preacher and a deacon got into a shouting (or even shoving) match in the very building where they claim to preach truth and love!
Fellowship with community members in worship and with an enjoyable meal afterwards can soften some of the harsh and painful memories people harbor. Long term friendships often develop.

Can we get new members from hosting an Appreciation Day?

Not often, but sometimes. The real purpose is not to "recruit" new church members. It is to show sincere appreciation to involved members of your community with no strings attached.

What are some of the exact steps in hosting an Appreciation Day?

1) Decide what group in your community you want to recognize.If there has been a terrible accident in your community, that might be a good time to recognize the EMS.

2) Talk personally to the leaders of the groups you want to honor.Speak to the Sheriff, Chief of Police, Head of the EMS, principal of a school, etc. Let them know you appreciate their work and service and want to honor them.

3) Follow your personal visit with a letter from the church office. Every police and sheriff’s department I have ever invited to an Appreciation Day provided us with personal addresses of the officers to send them letters. Stress that family members are invited. Also, if an officer is on duty that morning and can’t attend the service, stress that he can stop by during the potluck and have lunch, even if he has to take it with him.

4) You can follow the church letter with a handwritten one from a group within the church, such as the ladies group. This letter does two things. One, it reinforces your invitation. Two, it involves more folks from the church, allowing them to feel some ownership in the project.

5) Encourage the church members to make their usual amount of food plus plenty of extras!

6) Preach a sermon that morning on a topic that will resonate with your visitors: Respect for authority (Romans 13), appreciation, gratitude, service, etc.

7) Allow your visitors to be the first in the serving line.

8) Encourage your members to mix and mingle with the guests during the meal.

9) You may or may not do personal recognitions of the guests. I typically have chosen not to so as to not embarrass anyone.

Do people actually come to these Appreciation days?

Yes!!!

How many?

We’ve had as few as 5 and as many as 55. In Cody, WY we actually had a couple of times where we had more visitors than we had members on an Appreciation Day!

Any closing suggestions?

Just this: an Appreciation Day is not an occasion to "recruit" new members. It is a day to open yourself up to serve others simply for the joy of service. Many of your visitors will already be members of other churches and are not interested in leaving where they are. The purpose of an Appreciation Day is to show appreciation and develop relationships. God is free to do what he wants to with that in his time.

If your congregation hosts an Appreciation Day, please revisit this blog and leave a comment on how it went.

Thanks!

Warren Baldwin

UP IN THE DUMPS

UP IN THE DUMPS

Story of guy who has hard luck (in file). Can you blame this guy for being "down in the dumps?"

Feeling down in the dumps generally means we
1) Have had a bad turn of events. Even a string of them.
2) We have internalized those bad events and we feel bad inside.
3) We make ourselves the center of everything. Focus on ‘self.’
4) We engage in self-pity. This can lead to feeling mildly depressed if it lingers.

Does this sound familiar to anyone?

These same feelings can happen if we feel "up in the dumps." Ok, I coined that term. I am referring to when things go tremendously well for us. Ironically people can have the same negative emotions as when everything goes bad! Maybe they fear the good things will end and worry about something bad happening. If they have a negative disposition they can’t feel good even when things are fine!

Elijah might relate to this. This great prophet faced 450 prophets of Baal and beat them. He purged Israel of the leadership of an immoral cult. Any preacher would have been pleased! But with success, even good and spiritual success, comes attacks. Elijah’s attack came from the queen who threatened to kill him.

Elijah was afraid of Jezebel’s revenge and he fled. 1 Kings 19:3. Eventually, Elijah found his way to a cave and tried to hide. 1 Kings 19 gives some insight into Elijah’s emotions.

Woe is Me

1) Elijah cried out, "I have had enough." 1 Kings 19:4
Enough of what? Perhaps having to deal with a wicked king and his wife. Maybe having to deal with the false teachers and false religion of Baal. He may have been tired of dealing with his own countrymen for turning from God to paganism. I think he was just tired of ministry.

"I can’t take anymore!" We all have a threshold of pain that we can tolerate. We can only take so much criticism, annoyance and disappointment. Eventually we will burst. Elijah was at that point.

If you are ready to cry out, "I can’t take anymore!" remember two things. 1) Yes you can. Most of us can take at least a little more. If nothing else, we can often decide to calm down and get away for a bit. That’s actually the second point. 2) Take a break. Step back. Rest. Most of us quit to soon: our marriages, our friendships, our jobs. Take a break, yes, but hold on and hang in there! Aren’t we glad Jesus didn’t cry out, "I’ve had enough!" Someone else may be hanging on our faithfulness.

2) Next Elijah cried, "Take my life!" (19:4)
Does he really believe his life is not worth living? He has just experienced a great spiritual victory, and now he is giving up?

Several things may be coming to bear on Elijah. He has been under a lot of stress. His spiritual reserves have been tested to the threshold. Just think about it! How many of us like having one person oppose us? Elijah has had the king, the king’s wife, and 850 false prophets opposing him. 450 of those prophets he faced in one encounter. He challenged them to a test and Elijah won, because God was with him. Then the queen threatened his death. He fled into the desert. He was tired, hungry and thirsty. In this weary, defeated stated, he fell asleep.

Have you ever been so stressed you despaired of life? So tired you didn’t want to go on? So scared you were afraid of what another day would bring? Then you know Elijah felt. "Take my life!"

Elijah’s spirit at this point was "Woe is me." But that revealed something in Elijah that we all have: a flaw. Elijah’s flaw was "Look at me."

Look at Me

God didn’t leave Elijah alone. He sent an angel to minister to him. The angel didn’t challenge Elijah or reprimand him in any way. The angel came to minister to him, even offering him food and water. Then God came to Elijah and simply asked, "What are you doing here?" (V.9). There was no challenge or reprimand. But Elijah felt compelled to offer a defense of his actions. He was saying, "Look at me! Look at all I have done!"

1) Elijah said "I have been very zealous for the Lord God Almighty." (19:10)
The truth is, he had been very zealous. He was preaching, confronting the king, taking on 450 false prophets. Elijah was very busy! And he felt very alone.

2) Next Elijah complained, "I am the only one left." (19:10)
When we are down in life, all we can see is our work, our good intentions, our contributions, our sacrifices. We don’t see what other people are doing and appreciate their good work. Everything is about us.

Elijah just knew he was the only faithful one left. I’m not sure if he meant he was the only faithful prophet, or the only faithful Israelite, but he was certain he stood all alone. But he was wrong. In chapter 18 of 1 Kings Elijah talked with Obadiah, another faithful prophet, who was hiding 100 faithful prophets in caves. Now, in his fear, exhaustion and self-obsession, Elijah has forgotten Obadiah and the 100.

Woe is me and Look at me. Two attitudes that are self-defeating. They do not promote faithfulness or healthy community. They are attitudes of self-pity and self-concern. And they derail us.

But God wouldn’t let Elijah remain in this state. One thing I love about this story is that God uses a flawed man to do his work. I like this story because it shows that God can use even me. God can use all of us! Are we imperfect? Flawed? Do we sometimes feel sorry for ourselves? Feel like we are alone? Feel like no one cares? Wonder how long we can go on?

Good news! That’s ok! That doesn’t mean God has given up on you. There can still be a lot of wear on your tires and steam in your engine. You just need to reconnect to God and your brothers and sisters. You need to get back into the thick of things. Get involved. That is what God did with Elijah. He said, "Hold on, Buddy," and sent him back into battle.

Hold on, Buddy

God did several things to revitalize Elijah.

1) He made him take care of himself. He fed him and let him sleep.

2) God talked with him. "What are you doing here?" (19:9) God asked. It was a question. God didn’t start out pushing Elijah. He conversed with him.

Elijah then went into his "Woe is me" mode again. "O Lord, it’s hard down here! I’ve done what’s right. I’ve been zealous for you. Plus, I’m the only faithful one you’ve got! But I’m tired!" Part of what he said was right; part was wrong. But God let him talk.

When you are down, down, down, are you tempted to withdraw from God and people? God calls us out of ourselves and says, "Talk to me. Pray."

3) God made his presence known. In this story, he made himself known in a whisper (19:12,13).
In our lives, he may makes himself known through assurance in prayer, through the counsel of a friend, through a scripture.

4 God gave Elijah an assignment. He put him to work. Elijah was to go anoint a couple of future kings (19:15-16).
When you are down, do something!

5) Finally, God said, "Remember, you are not alone. I have seven thousand in Israel who have not bowed the knee to Baal." (19:18).

What has this got to do with us?

Elijah placed himself at the center of the universe and at the center of God’s work. His attitude was "I am." Sorry, but "I am" is God’s role. God is always at the center.

Because of his self-absorbed attitude Elijah was unable to process disappointment and fear. He viewed everything from his perspective and not God’s. His question was not, "Is God doing good work here," but "Am I doing good work here?"

Elijah’s negative spirit, his depression, grew out of his self-centeredness. And here is the good news - God still worked with Elijah.

Listen, if God waited for perfect people to do his work, nothing would get done! God works with the down and out!
- with a self-absorbed and depressed prophet in 1 Kings
- with a five-time divorcee in John 4
- with a persecutor of the church in Acts
- with immature and unspiritual apostles in the gospels.
God puts his treasure in clay jars, easily broken pots. And we are those pots.

I’m thankful that ministry is for failures. Ministry is for people who look in the mirror and say, "I don’t have much to offer. Thank goodness God can use me as I am."

Today God asks us the question he asked of Elijah, "What are you doing here?"

What are we going to say?

Warren Baldwin Oct. 4, 2009

The Distruptive Who Go to Church pt.1

PEOPLE WHO COME TO CHURCH THAT WE MIGHT WISH DIDN’T
Harding Lectureship September 29, 2008
Warren Baldwin
Lecture 1 - THE DISRUPTIVE WHO GO TO CHURCH

The Complainers (Israelites - Numbers 11)

You’ve met the complainers. There is never a shortage of them at church, work, community programs or your own home. Complainers seem never to see the positive, the bright side or the possible. They only see the people or things that fail to meet their expectations, so they gripe.

Why do people complain? One reason is they are not happy with what they have. When the Israelites were roaming in the wilderness they enjoyed God’s protection and care. God was present with them and provided for their needs, including daily doses of manna. The manna was wholesome and nutritious, and even if it delighted the taste buds the first few times one ate it, I’m sure familiarity with manna dulled the pleasure with it. When my wife and I owned a distribution business for chocolate we could eat all of it we wanted. That was exciting for the first few months, then we actually grew tired of it. The same thing happened to the Israelites with manna and they began to complain. "We remember the fish we ate in Egypt at no cost - also the cucumbers, melons, leeks, onions and garlic." (Numbers 11:5).

Complaining is rooted in selfishness. Manna may not have been a choice delicacy after months of exclusive dining on it, but it was still the provision of God and something that should have been received with gratitude. Instead, "the rabble" (v.4), those not faithful to God’s purpose for Israel, rejected God’s blessing with complaint and sarcasm.

To a church divided by selfish pursuits and vain conceit Paul wrote, "Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault ..." (Philippians 2:14-15). Complainers think of themselves and their wants; they do not consider the needs of the larger body (cf. Philippians 2:1-4).

Complaining tends to grow in intensity. Complaint against manna began with "the rabble" and eventually spread to the whole community, so that Moses could hear "the people of every family wailing." (V.10). This troubled Moses and angered the Lord. The rippling effect of complaining was disrupting the entire community and threatened to undermine God’s redemptive work among his people. God responded by giving vent to his burning anger and striking the Israelites with a deadly plague. (Numbers 11:33).

A second reason people complain is alluded to above: complainers are not grateful. The Israelites who complained against manna were not only disappointed because their selfish desires were not met, they were ungrateful. They didn’t appreciate the good things God was doing among them.

Susan attended a church with eighty members. The women of the church met one morning a week to study the Bible and pray. One Monday night a month they met for a service project. They might fix a food basket or do a craft for a shut-in. The purpose of this service night was to apply some the principles of service and ministry they learned during their Bible study.

Susan was not happy with that arrangement, so she complained. She was not able to attend the morning Bible study, so she wanted the ladies to use Monday night for study. Her needs were not being met by the current arrangement, so she complained. She could not accept the good work the ladies were doing for members of the congregation and the community, nor was she grateful to be a part of a church and ladies’ group that was so committed to doing good.

The Criticizers (Aaron and Miriam - Numbers 12)

The criticism of Aaron and Miriam occurred in an environment of criticism. Theirs was not an isolated event. Criticism is a contagious spirit. It is like a germ that floats in the air and you catch. In Numbers 11:1-3 all the people were critical because of their hardships. In Numbers 11:4-35 the rabble began to criticize the lack of food variety. Their criticism created a considerable problem for Moses. God responded by sending a plague upon them. In Numbers 12:1-15 Aaron and Miriam criticize Moses and, in effect, God.

The criticism of Aaron and Miriam was not merely a family spat. Nor was it the criticism of the weak against the powerful. Aaron was the high priest and Miriam was a prophetess. She was spirit-filled and wrote songs of Israelite victory (Exodus 15). Aaron and Miriam were two powerful, influential personalities in Israel. What could posses them to attack their own brother, the leader of Israel?

The reason stated for their criticism of Moses is his Cushite wife. Was their complaint racially oriented? Was it based in covenant concern? But, this isn’t the real issue, anyway. The real issue for Aaron and Miriam is they were attacking Moses’ spiritual authority. (Num. 12:2). Notice their stated complaint in v.3: "Has the Lord spoken only through Moses? Hasn’t he also spoken through us?" The reason they give to oppose him and the accusation they level against him don’t line up. They have private motives but public accusations. Their agenda is secretive and unholy.

Aaron and Miriam were both religious leaders. Yet, they both entered into the criticism game with ulterior motives. They were insincere. They were vying for power. They wanted to be spokesmen equal with Moses.

All of us function with certain flaws and failures. As spiritual leaders we exhibit three flawed styles of functioning.

1) Dysfunctional. The dysfunctional leader lacks emotional maturity and depth. He or she seeks emotional feeding from the congregation rather than providing emotional support to the congregation.

2) Malfunctional. The malfunctional leader over-functions. He tries to do too much himself. He doesn’t seek the advice or help of others. He doesn’t reflect upon and learn from his mistakes. He is just ready to jump in and go again.

3) Nonfunctional. The nonfunctional manager doesn’t function. He or she does ... nothing. They may be lazy or scared or uneducated about what they should do. But the bottom line is they do nothing. (Managing the Congregation, pp.18-19).

We all lean toward one, or a combination, of these unhealthy functional styles. Aaron and Miriam operated out of one, maybe two, of these styles. They may have been dysfunctional or malfunctional. It either case, their poor functioning led them to operate out of the "dark" side. Their leadership took on a neurotic bent called "suspicious." (Leading the Congregation, p.98) They were suspicious and envious of Moses. They desired greater leadership themselves, and wanted to center leadership in themselves. To do so, they perceived that they had to attack Moses. Criticism became their modus operandi for discrediting Moses, unseating him from his position of leadership and authority, and placing themselves in the drivers seat. Their motives were shameful; their actions were destructive. Fortunately, God intervened.

But God doesn’t always intervene so dramatically in the affairs of men. Instead, he depends upon men and women of character to stand up, be counted, and temper any unhealthy attitudes or behavior in a congregation. Remember, criticism can be systemic as well as individual. Individuals may criticize, but they often do it in a larger system, or environment, that encourages that negative behavior.

There are three things we can do to make sure we are not contributing to toxic criticism in our
family, work place, or congregation.
1) Examine our own motives. Why do we want to lead? Are we really ready to lead? Or, why
aren’t we leading if we are capable of it? What fear holds us back?
2) If we have a legitimate concern about something, we need to go that person individually and discuss it with him or her. Don’t make that person the object of criticism, either just or unjust.
3) Remember that we all have our God-given abilities and talents to contribute to the health of the body. Do the best you can with your gifts; respect and appreciate others for the exercise of theirs.

The Connivers (Korah - Numbers 16)

There is a three-fold step of dissatisfaction: Complaining, criticizing, conniving (manipulating, rebelling). The last of this three-fold step can be seen in Korah.

Korah was a Levite. He and his family were given certain responsibilities in the worship of Israel. In Numbers 4:1-20 they were given the responsibility of carrying sacred objects, such as the ark. But, limitations were also placed on them. Numbers 4:20 says they were not to look at the holy things or they would die.

Having a responsibility is an important part of feeling part of a group. It lets us know we are contributing. It gives us "ownership" in what the group is doing. Problem: we aren’t always happy with what our responsibilities are. We see someone else doing well with their tasks and wonder, "Why can’t I be doing that?" Sometimes that is ok. Sometimes that leads us to develop new talents.

But sometimes it is a problem, too. Korah wasn’t happy with carrying the sacred objects. He wanted to administer the rites of a priest. He wanted to be a priest. But that was not his call from God. Numbers 16 is the story of Korah’s rebellion against Moses and his rebellion against God’s chosen responsibilities for him.

Korah’s behavior: (Numbers 16:1-3)
1) V.1 - He became insolent. Rude, disrespectful.
2) V.2 - He rose up against Moses. He led 250 other men in his rebellion
3) V.3a - Korah and the others came as a group to oppose Moses
4) V.3b - They accused Moses of setting himself above the rest of them.

Moses offers a lengthy rebuttal. Moses says, "God has brought you near to himself; God has given you special work to do with the tabernacle; God has given you a ministry to the community." "But," Moses continues, "You want more. You are trying to get the priesthood, too." (V.8-11).


Korah’s rebellion is a continuation of a series of rebellious behavior. In Numbers 13 & 14 the people rebelled against God’s plan to take the land. Now, in Numbers 16, some of the leaders are rebelling against God’s plan for Israel’s spiritual leadership - the priesthood.

There are several reasons why people rebel. The reasons are not always bad. Here are some bad:
1) Some people simply cannot work well with others.
2) Some people always have to lead. They won’t follow or work with someone; they must always be in charge.
3) Some people can’t stand to see a smooth operating system with happy people. They themselves are disgruntled with life and they want to "share" their unhappiness with others.
4) A less severe reason, some people don’t know how to communicate their ideas very well.

There are good reasons to work for change: The system may be very sick, and rebellion seems to be the only way to effect change. (It is important for Christians to realize, though, that there are healthy ways to work for change).

How can you tell if a rebellion is occurring under negative or positive directions?
1) How open are the people and their intentions in the rebellion? Is there a lot of secret stuff going on? The more secret the rebellion tends to be, the more sinister the intentions of the rebels seem to be as well. On the other hand, the more open and honest the people are, the more noble their intentions seem to be. They may be more sincere in working for what they perceive to be necessary change, and are not just rebelling to get more power or influence for themselves.

2) How do the people in rebellion treat the leaders they are rebelling against? Do they show any respect? Any mutuality? Any care? Do they just attack, attack, attack without any thought of the harm they may be causing? In their rebellion are they maintaining their Christian character and treating others with respect? Do they try to engage their opponents in conversation, or do they just accuse them?

If you look at Korah, much of what he did seems to be of the less noble kind of rebellion.
1) Korah gathered a group around him.
2) He had his group primed for rebellion.
3) He didn’t seek to engage Moses in honest and open conversation. Instead, the opening lines of speech were accusation. He accused Moses of setting himself above everyone else. He didn’t honor that Moses was wearing himself out in service to the people. Korah wasn’t interested in doing all that; he just wanted leadership, and he had to take Moses out of the way to get it.
4) He was rude. The Bible calls him insolent. He didn’t show proper respect for Moses. Even if Moses had some failures, he was still deserving of respect. Korah didn’t show any.

This was not a wholesome attempt to bring needed change in Israel. This was an attempt for a frustrated man to get more power.

God does not respond well to complaining, unjust criticizing, or conniving. (Numbers 16:22-27; 31-34)

To avoid rebellion:
1) Everyone should be able to feel they belong
2) Church must provide opportunity for everyone to serve as they are able.
3) We, all of us, should be able to express what we think is good and bad about what is going on. We need to practice openness, honesty and respect for others so that way our motives can be trusted.

Earlier I told you about a woman named Susan (not her real name) who complained about the ladies program. Her complaining eventually turned to severe criticism (voiced in private meetings with other women) and conniving. Her constant complaining and criticism eventually wore down the resolve of the other ladies, and they let Susan be in charge of the Monday night program. She immediately dispensed with service projects and began showing a film series about "discovering our dysfunctions." The other women were not in support of this change and eventually the Monday night program and the weekly Bible study were killed.

The complaining and criticism killed the joy of the Bible study and the service project night. When the joy is gone, so is the life. Two good programs died because Susan was selfish and ungrateful. Rather than thinking of the good of the group she chose to complain, criticize and connive for position (leader of the group) until she killed a good work.

As a humbling note: we need to be aware that we might be someone else’s "disruptive" personality. So, as we discuss the "disruptive," we want to do so humbly and cautiously.


Warren Baldwin

The Distruptive Who Go to Church pt.2

Lecture 2 - WHY THE DISRUPTIVE GO TO CHURCH

There are five major sources of conflict in churches:
1) Emotions. People can feel strongly about something. Feelings and emotions are stronger than reason or thought.
2) Opinions. Often there are two or more valid positions.
3) Personalities. Different people process information, conversation, emotions differently.
4) Sinfulness. "Unvarnished human cussedness, sinful cantankerousness."
5) Faith commitments. People can share the same faith but disagree over the implications of their faith. From: Shawchuck & Heuser, Managing the Congregation, p.251

Complaining, criticizing and conniving are sources of conflict, and they contribute to perpetuating conflict. They are evil activities. God showed his extreme displeasure with all three of these behaviors in the Old Testament. Here is a quick review:

Complaining - The Israelites in the wilderness complained against God’s provision of manna. The complaining began with some rabble and spread to a large portion of the people. God responded by striking the people with a plague. (Numbers 11:33)

Criticizing - Aaron and Miriam criticized Moses for his choice of a wife. But, their criticism merely cloaked their real problem with Moses: they wanted his level of authority. They were not content with the leadership and ministries God blessed them with and they wanted more. They attacked Moses through criticism to get it. (Numbers 12:1-5)

Conniving - Korah moved beyond complaining and criticizing to connive, or manipulate, to get his way. He was rude, recruited a following, and rose up against Moses. He manipulated people and circumstances to try to gain more power.

These are all evil behaviors. In each of these three stories God intervened to rebuke people, strike them with leprosy and even kill them.

Despite God’s decisive actions against complaining, criticizing and conniving, these three behaviors still occur in our churches today. We haven’t seen the last of the Aarons, Miriams and Korahs.

I do want to say that even though complaining, criticizing and conniving are sinful behaviors, not everyone who does these things are necessarily evil! We all engage in some kind of sinful attitude or behavior but that doesn’t mean we are all evil. I don’t believe that bad behavior necessarily makes a bad person. Some people may do these things because they are evil, but others can do them because of ignorance or hurt.

Why Do These Personalities Go to Church

You may have a few people in your congregation who complain, criticize and connive. You may have been hurt by their behavior. They may consistently complain to you and dampen your spirit. They may criticize your leadership and rob your enthusiasm and energy. They may have even connived against you, pulling a power move to take your leadership or ministry, leaving you very hurt, even broken. Gossip is one weapon used to connive and manipulate.

If you have been the victim of any of these behaviors you may have asked of these people, "If things are so bad here, why do they go to church with us?" That is a good question. There are several reasons that people with these kinds of wearisome personalities go to church. I will first consider two reasons that are negative and dangerous and then two reasons that are more benign.

1) Church is a place to hide their flaws.

What is the first impression we have of someone we meet at church? They are Christians so they must be good people. We naturally ascribe the highest motives to people we meet at church. Haven’t you been so excited to meet a new family visiting worship for the first time that you automatically regard them as operating from noble intentions and motives? But, the sad truth is, such an assessment may be premature. Sometimes people attend worship with less than noble intentions. They may want to hide.

M. Scott Peck wrote, "Evil originates not in the absence of guilt but in the effort to escape it." (People of the Lie, p.76). He then identified a number of ways that people hide their evil:
1) Deny or ignore it
2) Project it onto others
3) Hide it (as in church, the Boy Scouts, etc.)
4) Control others
5) Lie (possibly a function of hiding it)
6) Present the perfect pretense or appearance (perhaps another form of hiding).
7) Destroy others.

M. Scott Peck, the author of People of the Lie, would be most displeased if we used his book to judge everyone who complains, criticizes or connives as being evil. He makes it very clear in his book that though many people are irritating and annoying that does not make them evil. At the same time, we need to be aware that even if the intentions are not evil the behavior can be evil. If it is, it can cause tremendous harm.

2) Church is a place to achieve power and control.

People often seek to exercise power or control over others because their own lives are so out of control. They may have family issues that go back to their childhood when they were made to feel insecure, violated and scared.

Chronic complainers, criticizers and connivers would deny that they are on a power kick and want to control others. And, on one level, they might be right. I don’t think most of them have a hidden agenda to seize the control from the elders or other designated leaders and reproduce a church in their image and under their control.

But, I do think some people have this as an agenda. If there is a group of critics and connivers, it is at least a good chance that the leader of that group is scheming for a regime change, and he sees himself as the initiator of that change. That is why he has his group assembled; these people are his infantry, his front line troops. He inspires them with his disdain for the direction of the church, the present leadership, the Sunday School classes - anything! - and he infuses them with his level of dissatisfaction. He now has multiplied himself with other disgruntled people who will add to the discomfort level of the church with their complaining, criticizing and conniving.

But I still think that many of the infantry don’t realize the nature of the battle they have been called to. Their present disgruntled group gives them something to feel connected to. They feel energized, they have a purpose, they are inaugurating the kingdom in its fullness! That they use negative means to do so is inconsequential; it is just what must be done.

The net affect of a group of people complaining, criticizing and conniving can be absolutely debilitating to an eldership, preacher and even an entire church. The church can feel like a battle zone when you assemble with these folks for worship or a fellowship dinner. Tensions are high and nerves are frayed. Whether they meant to do it or not, the complainers, criticizers and connivers have essentially gained a degree of control. While the leader may have meant to create this scenario, I’m not sure the ground troops he has recruited still understand what is going on.

Frequently the leader of this group has a personal life that is out of control. Leaders of hostile groups like this are often wounded people. At some point in their lives, usually during their childhood or teen years, they were deeply hurt, abandoned or even abused. They did not grow up in a home with security and peace. Their inner lives are in turmoil because their developmental years were spent in turmoil. These emotions create instability in their lives, so they try to create stability by controlling circumstances and people around them. Unless they receive counseling and help, they will likely go through life expecting turmoil, even producing it in places where they don’t find it.

Ironically, the very place where they thought they could hide the dysfunction that has tormented their life, the church, becomes another scene of conflict for them. In many cases it is conflict they have created.

There are two more reasons why complainers, criticizers and connivers go to church. These two reasons are a bit more benign.

3) They are ignorant of their negative behavior and its ramifications.

Remember the five reasons for conflict: emotions, opinions, personality differences, sinfulness and different faith commitments. People can complain for any of these reasons, and they will feel quite justified in doing so. Do we ever think our emotions opinions or faith commitments are wrong? And when they get challenged, one possible response is to complain.
Further, some complain because they grew up in a home with complaining. Some complain because it gets them attention. Some complain as a cry for help.

I doubt if the people who complain for these reasons know how draining it can be. I doubt if they realize complaining is horribly displeasing to God, and that, left unchecked, it can lead to rebellion in the form of criticizing and conniving for control.

They just don’t understand all this. They may simply want a place to belong. They may feel disconnected from the world Even though these reasons for complaining, criticizing or conniving may seem benign, they still have harmful effects for the ones behaving this way and for those who must endure it.

4) Church is a place to connect and transform (hope).

I’d like to think that at least some people who engage in these destructive behaviors have the chance to experience connection and transformation. Church is one of the best places for that to happen for them.

Lauren F. Winner is the author of Real Sex: The Naked Truth about Chastity. In the book she talks about her struggles with sexual purity. Three practices helped her live purely as a young single. The first practice was prayer. She prayed that God would shape her heart to desire what God wanted for her. She prayed to not be led into temptation, emotionally and sexually. The second practice was reading. Lauren read the Bible but also the classics of the early church fathers. Thirdly, Lauren leaned upon the church. Lauren writes, "We, one another’s siblings in Christ, are meant to instruct and nurture, and we are also meant to reprimand and hold accountable ... Sometimes I have been bowled over by the harm the church has done ... But other times I have been stunned by the generosity and compassion and firmness fellow Christians have shown me as I have wrestled with chastity and sexual sin." (Pp.23-24).

Lauren was fortunate to have found a church that could be patient with her as she struggled through her worldly concepts of sexuality and embraced the perspective of God and the Bible. One of the key ingredients to help steady her journey and keep her on track was the body of believers called "the church."

We owe that same kind of support system to anyone seeking to follow Jesus. Even the complainer, critic and conniver deserve our attempts to provide a place for them where they can lay down their defensiveness and over time open their hearts to acceptance of themselves, Jesus Christ, and the body.

Lauren’s story is not about one of the three issues we are discussing here, but it is equally profound. Here was a struggling young woman looking for a place to connect. She was looking for hope. She found it at church. We can hope the same for people who’s lives are spent in complaining, criticizing and conniving.

Warren Baldwin

Compassion and the Heart of God

COMPASSION AND THE HEART OF GOD

I hear so many news stories about crime and violence that I sometimes wonder if there is any compassion and sensitivity left in society. Have dysfunctional family situations, drug abuse, and violent television and video game programming rendered us incapable of functioning as caring and compassionate people made in God’s image? The good news is, no. As an intern at the Houston, TX Memorial Hermann Southwest Hospital recently found out, the news we get over the television and newspapers about crime and juvenile delinquency does not tell the whole story.

The intern was driving in Houston when his car ran out of gas. While sitting at a busy intersection waiting for help to arrive he was surprised by a young high school student asking if there was anything he could do to help. The intern told him help was coming and he could go on to school. A few minutes later the young man returned with eight or nine friends to help push the car two blocks to a gas station.

The intern was so impressed he wrote a letter to Reed Sutton, the school’s assistant principal. He explained that he thanked the young men profusely but wanted to express his gratitude in more concrete ways, like paying for a pizza or ice cream party. He wrote, "I am extremely grateful for their assistance!" He added, "Thank you for fostering such great values to your students!"

In a reply letter to the intern Reed Sutton wrote, "It is our very purpose at Westbury Christian to enlist spiritual warriors that make a difference in the lives of others." (1)

Where Does Compassion Come From?

Where does the compassion come from that leads people to reach out and help others? Do some just have it and some don’t?

Compassion is something we can learn. In fact, God requires it of his people. Exodus 22 says, "If you lend money to one of my people among you who is needy, do not be like a moneylender; charge no interest. If you take your neighbor’s cloak as a pledge, return it to him by sunset, because his cloak is the only covering he has for his body. What else will he sleep in? When he cries out to me, I will hear, for I am compassionate." (Vv.25-27).

What is going on in this story? Two questions to ask of any text are: What does the text call for them (the readers) to do? and Why does the text call for them to do that? (2)

The text calls for the readers to allow care and concern for people to override financial concerns and business deals. If you loan money to a brother and he can’t repay you by nightfall, concern for his physical safety is more important than if you get your money back. Give him his coat.

Why does the text call for them to do that? Because it is the very nature of God to be compassionate. "When he cries out to me, I will hear, for I am compassionate."

There is an important theological principle behind God’s desire that his people show kindness to one another. That principle is that God himself is kind. It is his very nature to be concerned about the needy and to show compassion to them. As we live in relationship with God and grow in likeness to him, his compassion will work through us to others.

The Heart of God

The heart of God is revealed more fully in Exodus. In chapter 33 God assured Moses that his presence would go into the promised land with the Israelites. Moses wanted assurance that God will go, and he wants to see the glory of God revealed.

God sets Moses in a cleft in a rock and Moses gets to see the back of God. Moses sees God and lives! But a glimpse of God’s physical manifestation is not the most amazing revelation of God that day. As God passes in front of Moses he says, "The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin" (34:6-7a) . The rest of verse 7 says, "Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation." God will punish sin and sinners, as numerous stories in the Bible demonstrate. But God prefers to forgive. The destructive wrath of God is alien to his basic nature of compassion and forgiveness (Isaiah 28:21 calls the wrath of God his strange and alien work).

God is compassionate, gracious, slow to anger, loving, faithful and forgiving. This is the revelation in Exodus 34 that matters. Moses saw the back of God. That is an unusual and rare occurrence in the Bible! But that is not the most significant, either. What really matters is that Moses got to peer inside the heart of God.

Psalms and the Prophets

This revelation of God becomes foundational throughout the rest of the Old Testament, even the whole Bible. Exodus 34:6 is foundational in the Psalmist’s understanding of God, and it is the basis of his relationship with him. In Psalm 86, after pleading poverty and need and after crying out that he is under attack from evil men, the Psalmist writes, "But you, O Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness" (v.15). The Psalmist believes he can turn confidently to God in his need because God cares.

The Psalmist again draws upon this verse in Psalm 103. The Psalmist praises God for forgiving sin and refreshing life. He praises God for working "righteousness and justice for all the oppressed" (v.6). How can God do so much marvelous things for people? "He made known his ways to Moses, his deeds to the people of Israel: The Lord is compassionate and gracious, slow to anger, abounding in love" (vs.7-8). God loves and forgives, heals and saves, restores and satisfies, because that is his nature.

The prophets also pick up on Exodus 34:6. Even as Joel was announcing destruction because of sin, he was also counseling repentance. "Even now, declares the Lord, return to me with all your heart, with fasting and weeping and mourning. Rend your heart and not your garments. Return to the Lord your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending his calamity" (Joel 2:12-13).

Other prophets show an intense awareness of Exodus 34:6. Amos upbraids the more powerful citizens for reducing the powerless to slavery (2:6), hoarding wealth (3:10) and depriving the poor of justice (5:12).

The Psalmists and prophets viewed God, their lives, their ministries and care for others in view of Exodus 34:6. They studied their Bible. They may have received some new revelation from God, but their hearts and lives were formed on the ancient truth that God is compassionate.

The New Testament

Jesus’ life and ministry embodied the compassionate heart of God. When pressed by crowds demanding attention and care, Jesus "had compassion on them, because they were harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Hungry people moved Jesus to compassion (Matthew 15:32). Even as Jesus was recalling the sins of Jerusalem he could not do so without feeling pain for the city. Compassion drove him to exclaim, "How I longed to gather your children together as a hen gathers her chicks under her wings" (Matthew 23:37).

Just one more verse. In Ephesians 4:32 Paul writes, "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you." The similarity of this verse and Exodus 34:6 is more than coincidental. Paul read his Old Testament and knew the heart of God. The language used to describe God in the Old Testament is carried into the New. God still forgives, but now does it through Jesus Christ.

What does Compassion Look like Today?

Kate is a young American missionary in Uganda. Her ministry is as a stay-home mom to almost a dozen orphans. Right now she is potty training several of the children, a task that often consumes her whole day and leaves her exhausted. But, even in her exhaustion Kate does not lose sight of the magnitude of her task: bearing the compassion of God to the world.

Kate writes,

"I begin to think of the children who do not have a mother or a father. Where will they learn love? Who will tell them bed time stories and dance them around the living room? Who will teach them that they are loved and valued and cherished? ... The body of Christ. Each person who calls themself a follower of Christ takes up the responsibility to love and care for the fatherless. It is not some special, specific calling. It is the duty of all who call themselves Christians. There are one hundred forty something million fatherless, motherless, parentless children who are not shown unconditional love by another human being on a daily basis. How will we then tell them that Jesus loves them? I am certain that God did not mess up and create too many children and not enough people to love them ... Please join my broken heart in praying for the fatherless, but more than that please pray about how YOU can be instrumental in loving the fatherless. They are not just in Africa, they are right in your own community." (3)

Kate exemplifies the heart of God and the spirit of Exodus 34:6 in her loving care of Uganda’s needy.

Nine boys on a busy Houston street and Kate in Africa, that is what compassion looks like today. Seeing a need, caring and helping is God’s call for all of us who wear the name of his son. From the earliest pages of the Old Testament through the New Testament we see the compassionate heart of God revealed in his forgiveness, love, mercy and service. And we see the accompanying call that we live out the heart of God.

Kate is right. There are orphans in our neighborhood. There are kids looking for the care and attention we can give them. There are also hungry, lonely and destitute adults. Can we see them with the heart of God?

Warren Baldwin
March 29, 2009

1.This story is told in Steve Hawley’s blog, "What Then Is This Child Going To Be?" at http://stevehawley.blogspot.com/. Steve is a Bible teacher and basketball coach at Westbury Christian School in Houston. I like what the title of his blog implies: That the work we do in teaching and mentoring is doing more than imparting information; it is building a life.

2.These questions are part of an exegetical approach taught in class by John Mark Hicks. See http://johnmarkhicks.wordpress.com/category/hermeneutics/).

3. From The Journey, at http://kissesfromkatie.blogspot.com/.