Tag Archives: Evangelism

Decision-Making for Productive Change by Priscilla Hammond

Productive decision-making designed to foster change is modeled throughout the Bible in a variety of ways. For example, the Apostles exercised prompt decision-making when a justice issue arose in the fledgling church, responding to a need through discernment (Acts 6). Moses followed his father-in-law’s advice and learned the value of delegating in decision-making (Exodus 18). But as many great examples as there are in scripture of how to make decisions – and how not to make them – most decision-making doesn’t carry implicit moral ramifications.

Church growth consultant and author Carl George provides lasting insight into the challenge of weighing options and making difficult decisions that don’t fall into ethical categories but rather into discernment categories. He observes,

Many Christian leaders are handicapped because they almost inevitably think in moralistic terms only: rightness versus wrongness. “What’s the right thing to do? What ought to be done?”

I keep reminding leaders there are other modes to consider: effective versus ineffective, good versus best, safe versus risky.

Virtually every decision has a moral aspect, either in its consequences or in the way the decision will be implemented. And most of us carry an intuitive desire to reach for the godly, to hear the words of God on a given issue and line up with him rather than against him. But not all church administration deals with Mount Sinai issues. Many decisions are more mundane and subtle.

Questions leaders need to be asking are: “What are my options? Who should be involved in the decision-making process? How do I know when I have enough information? When is it time to bite the bullet and decide?”

These are the questions that aren’t asked often enough. (1)

The change theorist’s job is to understand and explain how or why change happens. Your job as an organizational leader is to anticipate and plan for change and to react to unanticipated change. (2) When as a leader you understand change theories and models, you’ll be equipped to create change, not just to watch change happen. But for any church leader, productive decision-making must be practiced before effective change management can take place.

For example, the balanced scorecard model highlighted the challenges to change management when there’s a heavy reliance on measuring one or two areas of the organization to the exclusion of others. So a church leader might encounter this dynamic in a scenario like this: if the budget of the church is well-funded due to the generosity of members, and no one has complained that the music is too loud, we can believe that we’re on mission and no change is needed.

However, in this scenario, both internal processes and organizational capacity are ignored as important factors in moving the mission of the organization forward. Without developing systems and investing in the growth of our human resources (leaders and participants, staff and volunteers), we will not successfully navigate change, regardless of whether it is initiated by us or just happens. And when change “just happens,” it never happens to move the organization’s goals forward.

Since change will inevitably happen, part of a discerning church leader’s calling is to initiate and manage the change process. Yet the failure rate for change initiatives is close to 80 percent. (1) This means it is essential for leaders to discern the best change strategy, for their leadership style, in their organization, at this time.

Unfortunately, researchers have proposed at least 80 different methods for organizational change! So not only do leaders have to make decisions in the midst of change, they have to make decisions about how to initiate the change, how to manage the change, and how to measure the change in order for the change to be productive and aligned with explicit organizational goals.

Sound, strategic decision-making is key in this change management process. Confronting any lingering personal fear of failure can provide the necessary resolve to make quality decisions. Several common team dysfunctions may also be the same reasons leaders find it difficult to make decisions. There may be an absence of trust, a fear of conflict, or the avoidance of accountability; those dysfunctions lead to an inability to make decisions, and the inability to make decisions will halt the change management process.

Soon I’ll cover a few change theories and models and how they can be applied by church leaders in congregational settings.  You and other leaders likely are wrestling with questions like, “What are my options? Who should be involved in the decision-making process? How do I know when I have enough information? When is it time to bite the bullet and decide?”

But for now, practice confronting any fear of failure that is hampering your resolve to be decisive about change; practice trusting leaders and participants in your setting with the change; be ready to encourage, not fight, for change; and take responsibility for decisions about systems, processes, and people that will encourage productive change toward your shared, stated goals.

  1. George, C. F. (2007). Weighing Options: Few Decisions in Life Are Clear-Cut. Leadership Journal. Retrieved from http://www.christianitytoday.com/le/2007/july-online-only/day56.html
  2. Black, J. S., & Gregersen, H. B. (2008). It Starts with One: Changing Individuals Changes Organizations (2nd ed.). Upper Saddle River, NJ: Pearson Education, Inc.

 

A Celebration of Continued Vision

A Note from Board Chair Davis Chappell

It is with great joy and thanksgiving that we celebrate Kim Reisman’s 5th anniversary as Executive Director of WME. What a blessing she has been to our mission and ministry! God has used her in marvelous ways to continue the witness and work of WME. Her passion for Christ, her love for people, her vision, teaching, preaching and organizational gifts have faithfully led us into a strategic place for the days ahead.
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On behalf of the board of WME, we give thanks for Kim and are excited about the future, with her at the helm.
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“The past five years have been filled with lots of learning; we have all worked hard and come a long way. It is a true blessing to serve and to be part of this life-changing work.”

Through Kim’s leadership, WME has:

  • Expanded leadership: In addition to the amazing Board of Directors, Regional Secretaries and our newly formed Next Generation Advisory Team, WME has doubled the size of the operations staff, going from two to five positions. Take a minute to meet the dedicated team.
  • WME held our 24th gathering of Order of the FLAME and are working to create a database of all its members. If you have participated and are a member of the Order, please be sure to complete the FLAME Member Form and stay connected.
  • ICYCE (International Christian Youth Conferences on Evangelism) has been rebranded and is now called Metanoia. WME held our 10th Metanoia event after a nine-year hiatus. Young adults from over twenty different countries attended.
  • WME feels a strong commitment to missional evangelism, and therefore, has established the Residency In Mission (RIM) program. We have two residents working with host ministries in New Zealand to strengthen the work in their local contexts, while offering Residents an environment in which to grow in their ministry service.
  • Published the Embrace materials and began holding training workshops. Embrace is an evangelism resource melding personal experience and theological integrity to equip Christ followers to share their faith with confidence, competence and grace.
  • In this ever-changing and tech-savvy world in which we live, WME has worked to make advances in technology. We have updated the website, established a stronger presence on Facebook and other social media outlets, and created a working and more efficient database.

But most importantly, through the ministry of WME, lives of literally thousands of people around the world have been touched and changed. Collectively we will continue to empower Christ followers to share their faith in Jesus Christ!

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Share, Give, Join

  • Have you been influenced by the work of WME? Share how Kim’s leadership has impacted you by commenting on our Facebook page here.
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  • You can support the work of WME and make a gift in honor of Kim. Donate NOW.
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  • Join us in our mission to strengthen and promote evangelism by telling others about your personal relationship with Christ.
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When Pastors Face Dysfunction: Leading Change for Congregational Health by Priscilla Hammond

Dr. Priscilla Hammond teaches Organizational Change Management to graduate business students. As an ordained minister, she believes that the church is the organization that most needs to understand and lead change. This series will help Christian leaders to better understand and apply organizational change theory to their contexts.

How do we know when an organization isn’t healthy?

What symptoms cue people inside and outside an organization that systemic dysfunction is occurring? Patrick Lencioni identified five dysfunctions of a team: absence of trust, fear of conflict, lack of commitment, avoidance of accountability, and inattention to results. At what point do these dysfunctions move an organization beyond the capacity to change the habits that have hindered it to the degree it can no longer pursue its raison d’être?

If individuals need to exercise and keep a balanced diet for optimal health, organizations need to exercise management discipline and keep a balanced scorecard. Kaplan and Norton wrote a business best seller in 1996 that laid out the balanced scorecard concept. In its most recent form, it organizes business goals into four quadrants of organizational performance: financial, customer/stakeholder, internal process, and organizational capacity (originally called learning and growth). Often organizations focus on numbers and customer satisfaction and ignore internal capacity and learning and growth, to the detriment of long-term success. (For a quick business overview on the balanced scorecard framework, watch here.)

The capacity of any organization to structure itself for effective ministry and growth – so that the next generation continues to feel its influence – depends on internal processes and organizational capacity. An organization can focus on internal processes by evaluating their services to ensure that they are both efficient and continuously improving. Breakthrough performance requires focus on organizational capacity, which includes human resources, infrastructure, technology, and culture.

In the church, it’s tempting to focus on numerical growth and congregant satisfaction as indicators of health. It’s even tempting to spiritualize this by baptizing it in terms of the Great Commission or spiritual virtues. But as anyone who has ever attempted to change their diet knows, the scale and happiness are sometimes at odds with each other. When we get out of balance, we’re unable to stay on mission. Exercising our internal capacity and implementing new processes can energize the congregation and have the side-effect of growing the church. When an organization is functioning well and balanced, it can regain its missional focus, but effective change cannot occur in organizations that do not have a balanced perspective.

Let’s not wait until critical symptoms emerge that indicate the organization is dysfunctional and unable to pursue its mission. Let’s discover where the issues are and make adjustments now. In this series, I will discuss some of the most important elements leaders must apply to influence effective organizational change, including decision-making, trust, perseverance, inspiration, and positivity.

Reaching Young Adults

By Rev. Dr. Robert Haynes

People sometimes ask me for advice on how to get more young adults to come to church. Frequently, their church is warm and friendly, but is made of up older and/or elderly adults. They sometimes speak passionately about their desire to see their church not die off as members age. These conversations usually occur with church leaders in parts of the world where the church attendance is in decline, particularly in the West.

When I ask them what sort of things they have tried, they tell me they are thinking of putting ads in the newspaper. Or they hung signs up outside inviting people to come to church. Or they held an event and they hung up fliers in places like the post office. They seem disappointed that the response to these has been poor.

At this point, I try to steer the conversation away from these passive, impersonal efforts at “outreach.” None of these require a great deal of time of true investment in people. Effective ministry takes work, a great deal of hard work. It takes an investment of time, of love, and of self-abasing service. While no single formula provides a simple solution to increasing the spiritual involvement of young adults, I will offer a few principles for fruitful ministry.

Pray. This seems so basic, but it cannot be overstated. Pray for God to open your eyes to those you are to serve. Remember that prayer not only changes the one who is the subject of your prayer, but it changes the one who offers the prayer. Pray that God will set your heart right to minister to others.

Check your motives. Simply wanting young adults to come to church merely because it will keep your particular congregation alive is disingenuous and unbiblical. People will see right through it and be turned off. Rather, the gospel calls us to share the love of Jesus because it changes lives, transforms relationships, sets free those enslaved to sin, and heals the broken hearted. If that is your focus, the church will grow as a natural result. If you seek maintenance of an “institution” without prioritizing mission, you will get neither.

Seek Community. Research continues to show that today’s younger adults are looking for an authentic community that will help them discover the meaning and purpose of their lives. There is no better place than the community of vibrant Christians faithfully living out the gospel to aid in that discovery. However, true community looks much different than the institutional nature of many churches, and young adults, generally speaking, do not trust institutions. They have grown up watching banks “too big to fail,” fail. They do not trust government because they see political acrimony everywhere they turn. They see the institutional church racked by scandal again and again. Hence, they will not give blind loyalty to an institution, as maybe the previous generations have done. In order to help them see the good news of the gospel, authentic relationships in a dynamic community of Christians dedicated to scriptural holiness must be developed to provide a healthy picture of the church.

Prioritize Belonging. Too many times the church has told people that they must behave and believe before they can belong. However, this is not the pattern Jesus models. In Luke 19, Jesus is passing through Jericho. When he sees Zacchaeus, Jesus publicly invites Zacchaeus into the community of faith. Picture it, Jesus offers a notorious cheat and swindler a place in the community of people of faith. The members of the religious establishment immediately disapproved. But notice that the result is Zacchaeus’ confession and repentance. Offering community where people are free to belong and can honestly share their doubts, struggles, and questions about faith and have them answered with the transforming love of the gospel is a powerful agent of change.

Celebrate multi-generational ministry. In many parts of the world, young adult Christians are a minority in their peer group. Anecdotal evidence and academic research alike show that young adults want relationships with Christians of older generations to help them navigate life. This does not mean that the older adults need to have all the right answers every time. Rather, young adults tend to seek someone who will say, “I’ve have been walking this road a bit longer. I do not have it all figured it, but I will walk this road with you.” I know I am thankful for the mentors who came alongside my wife and me to help us learn how to be better parents, buy our first home, or take on new community projects. We received invaluable friendship and wisdom from people of several generations.

Be authentic. Young adults value genuine relationships that demonstrate sustained authenticity. Putting on a false front or a fake persona will only hurt ministry. It is not necessary to dazzle them with fancy lights, sound, smoke machines, and mirrors. Do not prioritize another slick event to get people in the door. Leave these things to the entertainment industry. Similarly, do not rely on the latest, trendy program to solve everything. Share your struggles and successes alongside one another, just as the New Testament churches did. Live in community, devoting yourselves to the apostle’s teaching, sharing meals with one another, and sharing as any has need (Acts 2). When a church operates this way people, communities, and the world are radically transformed.

Practicing principles like these in your ministry can help reach people for Christ of all ages, particularly young adults, in your community. The work of World Methodist Evangelism provides even more resources and events to equip your church for ministry. Contact us today to learn more.

Dr. Haynes is the Director of Education and Leadership for World Methodist Evangelism and the author of Consuming Mission: Towards a Theology of Short-Term Mission and Pilgrimage. He is an ordained member of The United Methodist Church. He can be reached at rob@worldmethodist.org. To learn more about, or to order, Consuming Mission, visit www.ConsumingMission.com.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_facebook][vc_tweetmeme][/vc_column][/vc_row] [/vc_column_text][/vc_column][/vc_row]

There’s Something About A Name

By Rev. Dr. Robert Haynes

Some years ago, I learned that a name is a powerful thing. For example, while working to complete my undergraduate degree in education, on various occasions my professor would observe us as we taught lessons in classrooms at nearby schools as we prepared for the time when we would have our own classrooms. On one particular occasion, I was teaching a group of students whom I did not know very well since I was only at the school a few times and only for short periods of time. As a result, I did not know the students’ names. My professor picked up on this immediately. In her critique of my teaching, she admonished me for my lack of connection to the young people. “Rob, you cannot reach them if you do not even know their names.” That lesson has resonated with me for over twenty years.

Everyone and everything have been given a name. These names signify an actuality, an existence, a being. The one who gives us our names has a certain power over us. Many of us receive our names from our parents. The names that my wife and I gave our own children came through careful prayer and reflection. The naming of our children was a sacred act which we took seriously. If someone were to come along now and try to change their names for some reason it would be an attempt to disrespect not only our son or daughter, but also to undermine the parental role of name giver. A name is a social reality. Referring to someone only by a racial category, by a class identity, or by a statement of (in)ability can be an attempt to de-humanize the individual. Categorizing them as such without recognizing their individual humanity can be a move towards mere objectification. Consider the biblical accounts when a person’s name is removed as a signal of a “social death” and even an attempt to remove their existence from the community (e.g. 1 Sam. 24:21; Ps. 9:5; 109:13).

In a world where evangelism and discipleship are increasingly personal and always highly relational, truly loving someone in Christian ministry means knowing, and using, the person’s name. It may seem like an easy thing, but I encourage us to be honest with ourselves. How many times, at least in our own minds, have we referred to someone as “the lady in the back pew” or “the guy with the beard who comes to the soup kitchen”? They have names that are precious to them and to those who gave it to them. We honor their humanity when we actively work to learn—and remember—their names. The use of someone’s name acknowledges them for who they are, it brings honor to them, it signifies a personal respect, and it recognizes their humanity. Referring to someone in a manner that does not use their name can objectify that person. For example, calling him “the guy next door” all the time or merely referring to her as “the lady in the wheelchair” fails to embrace the individual who is created in the image of God that is before us. People are more than the titles we try to impose upon them.

Leaders, pastors included, may sometimes try to disconnect their own name from the title and role they hold. There is a great example in the American television show, The West Wing. In this fictional story, the President of the United States is faced with a difficult moral decision. He calls his life-long priest to the Oval Office to advise him. The priest, who has known President Jed Barlett since he was a child, is in awe by the powerful position that Jed now holds and does not know how to properly address him. He asks whether to refer to him as “Jed” or “Mr. President.” Bartlett’s response in poignant. He asks to be called “Mr. President” so that he can be reminded of the separation of the person he is and the office he holds. The decision before him is difficult and he does not want to be personally held responsible. Therefore, at least in President Bartlett’s mind, being called “Mr. President” excuses him personally from what he is about to do. Those who serve in Christian ministerial leadership do well to remember that we bear a Name that cannot be separated from our own. By our baptism and our call, we bear Christ’s Name in our ministry. We have a new status: we were once dead, now we are alive. While we may not have been given a new name, we do bear Christ’s Name in a way that cannot be separated from our own being (e.g. Rom. 6:2; 1 Cor. 1:2; Acts 11:26; 2 Pet. 4:16).

There is just something about a name: our own names. There is a beauty in the Name that we bear. And there is a beauty in looking past what we see on the outside of the person before us, and instead see the name they have been given. We have been called to reach them with the love of Christ, and we just will not be able to reach them until we know—and embrace—their names.

Dr. Haynes is the Director of Education and Leadership for World Methodist Evangelism and the author of Consuming Mission: Towards a Theology of Short-Term Mission and Pilgrimage. He is an ordained member in The United Methodist Church. He can be reached at rob@worldmethodist.org. To learn more about, or to order, Consuming Mission, visit www.ConsumingMission.com.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_facebook][vc_tweetmeme][/vc_column][/vc_row] [/vc_column_text][/vc_column][/vc_row]

Evangelism and The Short-Term Mission Trip

By Rev. Dr. Robert Haynes

With the coming of spring and the anticipation of summer, many churches in the United States are preparing for the Short-Term Mission (STM) “season.” Churches frequently use a domestic or international STM trip as a standard part of regular programming for youth and adults of all ages. STM has been billed as a way for American churches to spread the Good News to those in impoverished and underserved areas of the world. The wide-spread and growing practice deploys teams that are often comprised of church members with willing hearts, ready hands, and a desire to bring about a change. However, the role of evangelism in Methodist STM deserves further examination.

STM began and grew as a populist movement with roots in evangelistic motivations. Some of the first short-term trans-national mission trips began in the 1950s. Under the guidance of groups like Operation Mobilization (1957) teams of young people from the United States headed overseas to minister to those who had not yet heard the Gospel. Many of these teams departed with suitcases full of Gospel literature and a burden to share the Good News of Jesus Christ. They distributed hundreds of millions of evangelistic materials in countries throughout Europe, the Middle East, and Asia.

STM, which I define as two weeks or less, has continued to grow. Today, approximately 2 million Americans, from 100,000 churches and thousands more non-profit agencies, participate in STM annually. This multi-billion dollar venture involves millions more in their targeted countries of service. However, do contemporary STM teams retain the evangelistic fervor with which some of the first teams set out? My own research of United Methodist STM indicates that often times STM participants can overwhelmingly affirm the value of the trips for them personally, yet often struggle to define their role in the larger Mission—are they missionaries, evangelists, friends, servants, or something else?

One possible reason for the ambiguity of the purpose of the trip may be that frequently STM trips are to places where churches are already established. In general, STM trips are to places that are already new centers of global Christianity. Seven of the top ten destinations for American STM teams are in Latin America or the Caribbean, locations that have a long history of active church ministry and which has seen important growth in recent years. Additionally, because these international service trips, done in the name of mission, often work in established church communities, many STM team members see themselves as now free from the directive to engage in faith-sharing endeavors that historically accompanies missional service. In fact, many American STMers perceived a greater faith in their hosts than they themselves possessed. This leads to an interesting outcome. Team leaders and members often do not feel a need to share their faith because, “Everyone’s already a Christian, anyway.” Because there is a strong perception of the Christian devotion in the mission hosts surpassing that of the STMer, for many, there is an expectation that the devotion in others would lead to a deeper devotion in themselves. They expected to grow in their own faith while on the trip in part by what they observed in their mission hosts.

This can occur for a variety of reasons and in a variety of service contexts. John, a pastor colleague, recounted the time he was serving as a long-term missionary in Eastern Europe during the 1980s. When the radical political changes of the late 80s and early 90s opened Eastern Europe to travelers from the West, his ministry was flooded with requests to host STM teams. After just a few teams had come and gone, he quickly realized that people were coming not to primarily serve in ministry, but to “do some good” while touring places that had been closed for generations. John had to then train his European staff members to evangelize the American STM team members who were coming to be “missionaries” in their own country. Could the same be true today?

I am not suggesting that people stop traveling, stop serving, stop learning, or stop building meaningful relationships with churches around the world. Quite the opposite. However, anything done in the name of Christian Mission should seek to faithfully engage the biblical foundations of mission it claims to embody. Doing so means that two important principles should be embraced: 1) Evangelism is mission, but 2) Mission is not merely evangelism. In other words, through careful biblical training pastors and other mission leaders should prepare their STM teams to share their faith with both their mouths and their paintbrushes. Under the explicit direction of their mission hosts, STM leaders should provide tools for their team members to engage in culturally appropriate faith-sharing—just as they should do at home.

Dr. Haynes is the Director of Education and Leadership for World Methodist Evangelism and the author of Consuming Mission: Towards a Theology of Short-Term Mission and Pilgrimage. He is an ordained member in The United Methodist Church. He can be reached at rob@worldmethodist.org. To learn more about, or to order, Consuming Mission, visit www.ConsumingMission.com.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_facebook][vc_tweetmeme][/vc_column][/vc_row]

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Consuming Mission and Short-Term Missions

By Rev. Dr. Robert Haynes

From the earliest days of my pastoral service my leaders and mentors encouraged me to lead and develop short-term mission (STM) trips. They assured me that these trips would provide life-changing opportunities for those in my ministries. In addition, the people in the communities we would serve would receive the benefits of medical care, children’s ministry activities, or the construction of a new facility. This seemed like an easy decision to make.

However, few significant, lasting changes were made. The deeper I went into the practice, I began to wonder just who exactly the STM trip was to benefit.

My new book, Consuming Mission, is a product of asking what happens on a STM trip, who serves whom, what are the expectations of STMers on their trip, and what theologies shape and inform their activities.

Written for pastors, mission leaders, seminary students, and professors, Consuming Mission is an illuminating ethnography of current STM participants and is representative of the wide age ranges and demographic backgrounds from which STMers come. Since STM is a grassroots movement, hearing directly from the STM participants to understand their theologies and motivations for service is key to understanding the current practice and how to shape it for the future. It is the product of in-depth interviews with United Methodist STM leaders and practitioners from four different states and four different annual conferences.

A biblical motivation for mission is foundational to Wesleyan Methodist theology. Therefore, I asked team members and team leaders about their biblical motivations for STM.

Surprisingly, this was one of the most difficult questions for participants to answer. Participants often hesitated to answer and apologized for not being more familiar with the Bible when trying to recall a verse or story. Answers to this line of questioning varied and were among the most difficult to elicit during our discussions. Some pointed to verses where Jesus’ followers are command to “go” and to “serve.” Many team members and leaders referenced Scriptural principles that pointed to aid and comfort for the STM participants themselves. However, generally speaking, scriptural references in regard to service in the name of mission were slow to come from the interview participants.

Additionally, none of the teams in the interview pool reported using a cohesive Bible study or mission text to help shape their pre-trip planning or in-country service. Most recalled using Bible verses as a part of the pre-trip meeting devotionals, but these devotionals were but a small part of the meetings, which were usually consumed by logistical planning.

When there is a vacuum of biblical and theological missional training, something will fill that vacuum of motivation. For most STMers, the vacuum was filled by the desire for an “experience.”

Consuming Mission gives an in-depth examination of the role “experience” plays in the American consumer culture and missions. Many economists say that we are living in an “experience economy” which is driven by the high value placed upon things like experiential encounters, vacations, and everyday activities. Consider the high prices commanded at theme parks like Disney World and Universal Studios. Diners pay a premium price for meals in restaurants with walls covered in music or movie memorabilia. Tour companies are offering vacations to increasingly exotic places in an effort to satisfy the yearning of their customers who want to top last year’s adventure vacation.

The influence of a desire for an experience is pervasive in the interviews with STMers in Consuming Mission. Such an influence can be seen, for example, in some of the responses when I posed a common question around STM, “Why not just send the money?” Many with whom I spoke rejected the idea for fear of missing out on the “experience” for themselves.

The experience they were seeking for themselves was frequently seen as the chance to grow in their own faith. Many people expected to be influenced by their mission hosts and the perception of a superior faith on the part of those hosts. When talking about their STM activities, participants often describe their time, money, sacrifice, and service, applied in the name of mission, as a way to purchase an experience akin to personal growth commonly sought by pilgrims.

Historically, a pilgrimage is an event when people travel to another place where they understood God to have worked before, could work again, and they expected God to work in their lives while they were there. They expected to come home different than when they left. They expected to be transformed by the experience.

Consuming Mission illustrates that many people are using STM to do just that: to use acts of service, done in the name of mission, for self-edification that functions as a pilgrimage. In STM, the cathedrals and shrines of historical Christian pilgrimage perceived as sites of the miraculous are replaced with what is perceived as substandard housing and malnourished children.

Many ministries have developed STM programs with the primary goal of consuming an experience for the implicit, and sometimes explicit, benefit of the participants. Yet, this is not a motivation for mission service demonstrated in the biblical text nor in Wesleyan theology. Rather, a cruciform attitude towards service, exemplified by Christ and taught in Wesleyan missional theology, displaces self-fulfillment as a motivator for activities done in the name of Christian mission.

To address such issues in this approach to mission, we must move beyond simply trying to correct a few “best practices” and move deeper to their underlying causes. Developing appropriate mission theology is important because theologies shape motivations and motivations shape practices. If we want to make a long-lasting change to the practices, the theologies that shape them must be further developed. Through the careful engagement with biblical mission theology, I point out the ways in which the missio Deishould be the “consuming mission.”

At its best, STM seeks to address many real-world issues. However, STM is failing to realize its potential due to a lack of robust theological reflection by its leaders and participants. The STM movement can, and should, function as an instrument of the missio Dei to strengthen the church around the world. When the practice moves away from pilgrimage towards a more robust practice of mission, it can begin to embrace such possibilities.

I am not suggesting that people stop traveling, stop serving, or stop learning. Quite the opposite. An increased awareness of the work of God around the world can only lead to good things. A life-changing pilgrimage should be applauded. Coming to a deeper understanding of the cultures of other nations leads to a better worldview.

Yet, tensions remain. Deep problems arise when those who participate in practices deemed “mission” do so with the primary aim of bettering themselves or experiencing something new and exciting. Unhealthy practices in the name of mission (e.g. ethnocentrism, paternalism, and developed dependencies) come forth.

Consuming Mission takes steps to confront such traits in STM and calls upon mission leaders to reshape this ubiquitous practice to more faithfully reflect a biblical missional engagement in the Wesleyan Methodist tradition.

Post originally appeared on UM&Global on 06 February 2019.

Dr. Haynes is the Director of Education and Leadership for World Methodist Evangelism and the author of Consuming Mission: Towards a Theology of Short-Term Mission and Pilgrimage. He is an ordained member in The United Methodist Church. He can be reached at rob@worldmethodist.org. To learn more about, or to order, Consuming Mission, visit www.ConsumingMission.com.[/vc_column_text][/vc_column][/vc_row][vc_row][vc_column][vc_facebook][vc_tweetmeme][/vc_column][/vc_row][/vc_column_text][/vc_column][/vc_row]

Faith and Social Media

By Rev. Dr. Rob Haynes

Over lunch recently, a ministerial colleague and I were discussing the various ways local churches seek to use social media to promote their ministry. He and I have served in a variety of contexts, and we observed that similar conversations seem to happen in each situation: some people strongly feel that putting a great deal of time and energy into a catchy social media campaign will cure many of the ills of church. Properly crafted digital posts, some believe, will reverse declining numbers in attendance and giving; a dying church will become vibrant again. However, research about the way people use technology to connect to one another and to God may contradict such notions. While opportunities to use the tools of the digital age for mission and evangelism are present, their implementation needs more careful consideration.

In a world of always on, anywhere, how can church leaders capitalize on the potential of the digital age? The answer may be more complicated than we might think. First, consider this:

  • More than 88% of Americans use the internet. 71% of Americans are on Social Media.
  • The average American spends approximately 6 hours and 30 minutes on the internet via any device, daily. (both from We Are Social)
  • The Internet of Things (IoT) will permeate everyday life and accelerate this connectivity. Not only are we connected by our phones, but the connectivity of everyday devices is on the rise. More and more people are connecting their thermostats, toasters, refrigerators, cars, lights, etc.
  • Technology trade groups and business leaders forecastcontinued rapid growth of the IoT. Currently there are more than 11.2 billion devices connected to the internet. By 2030, 125 billion such devices will be connected, most of which will be consumer owned (as opposed to usage by businesses, hospitals, militaries, etc.). That is nearly 16 devices for each person on Earth.

Such connectivity also spills over into how we relate to one another. Globally, social media users are growing by hundreds of millions each year. The opportunity to connect and share will continue to grow in the near future. These applications allow us to share pictures of our holidays, our families, and our lunches. Social media users share their support for their favorite sports teams or their favorite political candidates.

However, it appears that Christians are not using these means as a way to share their faith. A recent survey from Baylor University found that faith-sharing and the internet still have a strained relationship. Less than 15% of Americans surveyed said that technology improved their relationship with God. Likewise, 77% of Americans reported having never shared their religious views online.

Clearly, even though people are increasingly connected, it remains vital to keep relationships personal beyond just the glowing rectangles of our devices. Church leaders should be cautioned against putting their faith in the latest device, the newest trend in apps, or the cleverest of selfies. Rather, the devices of our age should be considered as tools to share the life-changing message of Jesus with those who need to hear it. That means the message will need to remain personal and always sensitive to the needs of the hearers. It means that the need to cultivate meaningful relationships will continue. It means that relying on the next trend in technology apps will not replace the work of being involved in peoples’ lives in a very real way. Jesus’ example of a highly relational, deeply involved ministry should continue to be our model, regardless of the latest technological trends. That does not mean we cannot use such technologies to connect with others, but they should not be our only means.

Remember that lunch where we were discussing technology in ministry? It took us a few days of communicating by phone, computer, and a variety of apps to make the appointment. Yet all of those conversations could not replace what we really wanted. The end goal, and the richness, was sitting down to share a meal and to ask about one another’s ministries, families, hope, dreams, disappointments, and successes.

While technology is useful at keeping us superficially connected, it can never replace the need for meaningful connection. If you find yourself fretting your inadequacies to create eye-popping social media posts or super slick websites, fear not. Instead, put down your device and step into your community. Take a friend to lunch. Share a cup of coffee with someone who is down. Visit the sick. Minister to the friendless and the needy. Spend time with the lonely. Then you will know just what to say online and in person. May God richly bless you as you go.

Rev. Dr. Rob Haynes is the Director of Education and Leadership for World Methodist Evangelism. His new book, Consuming Mission: Towards a Theology of Short-Term Mission and Evangelism (Wipf & Stock) is now available: www.consumingmission.com. He can be reached at rob@worldmethodist.org.

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Connecting Globally

By Rev. Dr. Rob Haynes

World Methodist Evangelism leaders are connected with schools and organizations on the leading edge of theological studies, not just in the United States, but also abroad. For example, both our Executive Director, Rev. Dr. Kim Reisman, and our Director of Education and Leadership, Rev. Dr. Rob Haynes, are Visiting Research Fellows at St. John’s College, Durham University, in Durham, England. Founded in 1909, St. John’s enjoys a distinctive relationship with the Wesley Study Centre and Cranmer Hall, which trains ministers for service in the Church of England and the “Free Church”. These three enjoy a thriving relationship through, in part, their Anglican Methodist student covenant.

This is just one of the many ways that the ministry of World Methodist Evangelism is unique. It is also one of the things that makes our Convergence Conference a particularly special opportunity. During the Convergence Conference, the complex dynamics of living missionally in a postmodern, post-Christendom context will be probed and dissected in the beautiful, historic setting of Durham. Learn more about Convergence here. Learn more about St. John’s College and see all the Visiting Fellows here.

Rev. Dr. Rob Haynes is the Director of Education and Leadership for World Methodist Evangelism. His new book, Consuming Mission: Towards a Theology of Short-Term Mission and Evangelism (Wipf & Stock) is now available: www.consumingmission.com. He can be reached at rob@worldmethodist.org.

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Priscilla Hammond ~ How Church Personalities Reveal Epiphany Living

January 6 marked the beginning of the season of Epiphany in the Protestant Church. This date celebrates the revelation of Christ to the wise men from the East (Matthew 2:1–12), in which Christ is revealed to the Gentiles. Of course, we also use the word epiphany to describe that moment when something suddenly becomes clear.

Christ is revealed

I grew up in a “high church” tradition. The liturgy cycled through the church year with steady reliability; Charles Wesley’s songs were as contemporary as it got; and even if the seasons weren’t readily apparent in the moderate Georgia temperatures, they were obvious in the vestments of the clergy. As an adult, I became a member of a modern megachurch, where my mother visited and whispered, “Applause is okay at a concert, but not appropriate in church.” I have been a member of a small church plant that had a five-minute greeting time during the service (and all the extroverts said “Amen!”). I have attended my siblings’ churches: Presbyterian, Baptist, and non-denominational. I have visited a Church of Christ congregation that didn’t use instruments in worship. I preached at a church in Kenya following a wonderful celebratory dance by Maasai women accompanied by a drum and tambourine. In all of these churches, I have observed that the form of worship changes, but the manifestation of Christ does not.

An epiphany during Epiphany

Over Christmas, my husband and I visited a church while on vacation. Old carols sung in contemporary arrangements preceded call and response preaching on the theme “Nothing is Impossible with God.” As I listened, I had an epiphany about Epiphany. Epiphany celebrates the manifestation of Christ to those outside of his Jewish lineage. Jesus’ genealogy had been presented in Matthew 1 as proof that he had a place as the leader of God’s chosen people, but Matthew 2 quickly demonstrated that he holds “the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16). Today’s “Gentiles” include thousands of different people groups. If people are divided by language, ethnicity, culture, behavior, education, customs, and ideology, but unified by the Gospel, then shouldn’t we expect churches to also be unique expressions in their contexts, with different worship, preaching, and organizing principles?

Gospel Personalities

Through my personal epiphany I realized that the differences in the Gospel accounts of Jesus’ ministry reflect each of the Gospel writers, each a unique expression of their context. That same unique expression is reflected in all the different forms of church structure and worship.

Matthew began his Gospel with a detailed genealogy followed by an account of Jesus’ birth and the visitation by the Magi. These facts set up a series of organized pericopes and major discourses in which Matthew’s personality shines through. This Gospel has a theme of unification, which is not surprising given Matthew was an ostracized Jew who reached out to sinners and outsiders after his conversion.

Mark’s encouraging storytelling is an exciting journey through Jesus’ ministry as told by a young follower. His loosely connected but grouped episodes resonate with those who value experience over education.

Luke was an educated man who processed through the facts to get to his faith. The theme throughout Luke’s Gospel is challenging Christians to put their faith into practice. Luke’s thoughtful study results in action.

John’s audience is the most diverse. His theme of love unfolds through miracles and signs. His desire for the diverse people of God to be the family of God is true spiritual community.

Church Personalities

Though each Gospel presents the life, death, and resurrection of Jesus, they are all unique in their specific presentations, and they are organized differently.

And so are our churches.

A Matthew personality church focuses on liturgy and teaching. The preaching is expository and connected to the church season or a planned annual church calendar. The education of the leadership and the congregation is important but not overly emphasized. Small groups are focused on Bible study, which will help believers “to live a life worthy of the calling you have received . . . Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4: 1, 3).

A Mark personality church may create short three to six week series centered around a topical, relevant theme. The preaching is inductive, beginning with stories that add up to a general conclusion of a scriptural application. The leadership of the church may not emphasize academic credentials. The congregation is drawn to experience over education. Small groups may be organized as semester-based experiences. This church may have a hard time with the “be still” command of Psalm 46:10.

A Luke personality church challenges its members to put their faith into practice. Academics are important, as we are called to study in order to correctly handle God’s word (2 Timothy 2:15). This prayerful study should instruct our faith, moving us forward on our social justice journey. Sermons may be textual (using Scripture as the starting point). Small groups are formed for Christian education and service.

A John personality church includes diverse fellowship. Signs and testimonies are emphasized. Leaders have different academic paths, but education of the congregation is not a priority unless it leads to deeper spiritual community. The purpose of small groups is fellowship, since “By this everyone will know that you are my disciples, if you love one another” (John 13:35).

Churches have personalities, expressed through their organization, Christian education processes, preaching, and worship. Each can have strengths and challenges, but the diversity is reflective of the differences we see in people, including the Apostles.

Instead of focusing on which organizational structure or form of worship we prefer, we need to ask if our church is manifesting Christ to the world. Matthew, Mark, Luke, and John churches all have the opportunity to serve those who are lost and to “encourage one another and build each other up” (1 Thessalonians 5:11).

Just as Christ was revealed to the wise men, we all have the opportunity to help people on their epiphany journey.