The other day, I saw a large committee (more than twelve people were present, with more who were supposed to be there) actually function well, and seem to effectively get necessary tasks accomplished or designated. I didn't think about it at the time, but now that I ponder it, I wonder why committees sometimes work, but other times don't.
They often fail to work successfully (or work only at a mediocre level) in churches...and generally it is the same with cities that have a city council. The committee ends up not doing very much at all, just sort of muddling along, not breaking anything, but also not really accomplishing anything noteworthy. Or the council members will work or fight against each other and, while still muddling along and not technically breaking anything, end up destroying their citizenry's confidence in their effectiveness and the integrity of the members and the system (and once the taxpayers are convinced that the system and the governors are not looking out for their best interests, they start taking some sort of action, be it protesting, getting involved directly in the system, or simply moving away).
Churches often end up the same way -- the board of elders, or the several pastors, or whoever makes up the committee will generally muddle along, getting enough done to keep the normal day-to-day church operations going (paying rent, salaries, and scheduling cleaning, or whatever), but not really doing much more than that, having difficulty getting involved in a new area of activity or changing routines. Or the elders/pastors will end up in conflict and will spend so much of their energy in adversarial activities amongst themselves, that they have trouble functioning effectively, and the church members end up losing confidence in the leaders' effectiveness, integrity, and often begin to doubt that the system works at all.
So… what makes the difference between a functional committee and a dysfunctional committee? I think there are several elements:
Necessaries:
First, a group will function well if there is a common goal to work towards. This cannot be a nebulous or inconcrete goal, however; it must be a goal that everyone can see and know exactly what they are working towards -- in short, it must be measureable -- it does not need to be measureable exactly in numbers (though that is certainly one way of measuring something), but it must, at all events, be crystal clear in the minds of all members. [Examples of goals that don't have numbers but are yet measurable: winning WWII, stopping Godzilla from destroying Tokyo, hitchhiking to California, etc.]
Second, a group must not only have a common goal, but all the members of the group must agree that that goal is the one to work towards. In a work situation, this acceptance is generally implied when you take the job -- you must work toward the goals of the company. In a church setting, this goal must be made clear, and must clearly be accepted by the members of the group.
Hindrances:
First is the kingdom mentality. I think one of the things that often gets in the way of effective committee functioning is when the committee is given rule over a kingdom. This happens in city government -- the mandate of the city council is to bear rule over the citizenry, and maximize their welfare; same story in church government -- somehow, the church body becomes to the leaders a type of citizenry ("our flock," "our congregation," etc) for which the elders/leaders perceive that they have some mandate to rule over and maximize "welfare...
The problem that I see with this is that truly effective kingdoms must clearly have in mind a common goal (as mentioned above), but in general, the basic premise of a kingdom is to extend your rule over as many people, and as much territory as is feasible -- this means WAR -- but war is pretty much the one thing that these kingdoms either cannot, or will not do. For municipalities, it is forbidden, and for churches, it is sorely ill-defined, and few "soldiers" can see the battle to fight it, let alone prepare for it.
Thus, when your organization is in some sense a kingdom, and there is no war or conquest, the kingdom mentality fails to function very well at all.
Second, any obscurity of the goal will tend to result in a proportional reduction in the effectiveness of the group to make decisions. Clarity of purpose, direction, and objective are absolutely essential.
Third, forgetfulness. People often tend to get involved in their specific tasks, and forget the end goal that their task is designed to help accomplish. When the leadership gets involved and focused on this project, that project, and what-project-should-we-do-next, sight of the goal is lost, and the effectiveness of their directions is greatly reduced. The goal must be kept in mind at all times, and the criteria for all projects must be its effective contribution to the accomplishment of the goal. “Where there is no vision, the people perish.”
Fourth, stasis. Growth or movement helps to focus a goal [it is easier to spot someone who is running, than someone who is walking, and easier to spot someone who is walking than someone who is standing still]. The point at which an organization "reaches the top," is the point at which it is most likely to fall apart. This is because a goal once reached is a goal now nonexistent. When the leadership is in a position of "what shall we do now?" all unifying and motivating effects of the common goal are removed, and unless a new goal is instituted [this is, in my opinion, where a good leader will recognize that a new goal is needed, and set it up for the organization], the leadership will fall to bickering about selfish points that accomplish nothing for the organization.
I had a fifth point....but I thought of it as I was in the middle of writing the fourth, and I forgot it. I even considered stopping to write it down, but decided not to, continued writing number four, and promptly forgot my fifth point. Frustrating. (And my own fault, too!)
Saturday, April 25, 2009
Sunday, April 19, 2009
The 5 Minute Prayertime (Or, "Uh, It's 8:55 -- Anyone Have Any Prayer Requests?")
We were doing Bible study the other day, and we stopped reading about 10 minutes before it was time to leave, so that we could pray (we were reading Luke 18, which is kind of ironic). We spent about five minutes sharing what we thought we needed to pray about, and then spent about 5 minutes in prayer.
Is prayer really something to be done at the end of Bible study – for 5 minutes – like a little activity to close off the study? Is prayer really about making a laundry list of needs and praises and then reciting them to God?
“Ok, so we need to pray for your brother, for his friend, for my mom’s health, for our church, for Bill who is in the Navy, Jane passed her graduation exam – praise God, pray for us to live out what we just studied, and to help us drive home safely…. Joe, would you like to open us in prayer?
‘God, we just ask that you would show your presence and give strength to my brother as he goes through this hard time…’”
Really? When half the prayers we say are basically standard lines that we could say about (insert name here) and ask that God would help/encourage/show Himself/work in their heart/strengthen (circle one)…
Is this how prayer meetings are supposed to work? Or have we lost something along the way? What happened to praying without ceasing? Jesus (in Luke 18) tells us that we should pray always and not faint. The disciples spent pretty long amounts of time “continuing in prayer and supplication.” I have a really hard time imagining the apostles sitting around a room asking people for prayer requests and then designating an “opener in prayer” and then going around the room, praying about the things that people had brought up.
Is this how we talk to God? A five minute “we’ll talk now” session after we read our favorite part out of the book He loaned us? And we don’t even ask Him what He thinks about it…just “Hey, you know, it’d be really nice if you ran an errand for me; my neighbour needs your help.” If we’re feeling particularly righteous, we might even pray for 15 or even 30 minutes. Such devotion!
Petitions certainly have their place in prayer – but if whenever we get together to pray, it’s only to ask for this thing, that thing, and the other thing, then I think we’re missing something fundamental.
How then is prayer (in a group setting) supposed to work? What is it that prayer accomplishes? What is it that causes prayer to be truly effectual?
Is prayer really something to be done at the end of Bible study – for 5 minutes – like a little activity to close off the study? Is prayer really about making a laundry list of needs and praises and then reciting them to God?
“Ok, so we need to pray for your brother, for his friend, for my mom’s health, for our church, for Bill who is in the Navy, Jane passed her graduation exam – praise God, pray for us to live out what we just studied, and to help us drive home safely…. Joe, would you like to open us in prayer?
‘God, we just ask that you would show your presence and give strength to my brother as he goes through this hard time…’”
Really? When half the prayers we say are basically standard lines that we could say about (insert name here) and ask that God would help/encourage/show Himself/work in their heart/strengthen (circle one)…
Is this how prayer meetings are supposed to work? Or have we lost something along the way? What happened to praying without ceasing? Jesus (in Luke 18) tells us that we should pray always and not faint. The disciples spent pretty long amounts of time “continuing in prayer and supplication.” I have a really hard time imagining the apostles sitting around a room asking people for prayer requests and then designating an “opener in prayer” and then going around the room, praying about the things that people had brought up.
Is this how we talk to God? A five minute “we’ll talk now” session after we read our favorite part out of the book He loaned us? And we don’t even ask Him what He thinks about it…just “Hey, you know, it’d be really nice if you ran an errand for me; my neighbour needs your help.” If we’re feeling particularly righteous, we might even pray for 15 or even 30 minutes. Such devotion!
Petitions certainly have their place in prayer – but if whenever we get together to pray, it’s only to ask for this thing, that thing, and the other thing, then I think we’re missing something fundamental.
How then is prayer (in a group setting) supposed to work? What is it that prayer accomplishes? What is it that causes prayer to be truly effectual?
Thursday, April 16, 2009
Seers
Visionary for hire
Your eyes seem lit with fire
You speak of things much higher
Your job is a quagmire
Wisdom wants you to try her
Too often you find yourself the liar
Visionary for hire.
Nobody knows
Nobody cares (Or do they)
But see your judgment goes
Is it really so fair? (but hey)
When you get paid,
Man, you got it made
People say you set them free
Do they realize? (do they see)
This visionary works for a fee.
Visionary for hire
Where do you get your fire
You talk of things much higher
You’re stuck in a deep mire
To blind to wisely apply her
You’re trapped in a circle of liars
Visionary for hire.
Nobody goes
Nobody dares (or do they)
But your sense of right flows
By the man who pays the fare (but hey)
When you get paid
Man, you got it made
People say you set them free
Do they realize (do you see)
This visionary works for a fee...
Your eyes seem lit with fire
You speak of things much higher
Your job is a quagmire
Wisdom wants you to try her
Too often you find yourself the liar
Visionary for hire.
Nobody knows
Nobody cares (Or do they)
But see your judgment goes
Is it really so fair? (but hey)
When you get paid,
Man, you got it made
People say you set them free
Do they realize? (do they see)
This visionary works for a fee.
Visionary for hire
Where do you get your fire
You talk of things much higher
You’re stuck in a deep mire
To blind to wisely apply her
You’re trapped in a circle of liars
Visionary for hire.
Nobody goes
Nobody dares (or do they)
But your sense of right flows
By the man who pays the fare (but hey)
When you get paid
Man, you got it made
People say you set them free
Do they realize (do you see)
This visionary works for a fee...
Monday, April 13, 2009
Offences and Servants
Luke 17:1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
Luke 17:2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
Luke 17:3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Luke 17:4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Luke 17:5 And the apostles said unto the Lord, Increase our faith.
Luke 17:6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
Luke 17:7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
Luke 17:8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
Luke 17:9 Doth he thank that servant because he did the things that were commanded him? I think not.
Luke 17:10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
__________________________________
17:1-4... It seems that this section is not concerned about us sinning, it's more about when someone else sins against us, which, because we live in a world of fallen people, is likely. Thus, Jesus is telling us how we are to love others...the same way that God loves us - who forgives us when we come to Him and repent.
Since a key word here seems to be "offences"....we should define it, should we not? It seems that in this section "to offend" is the same as "to try to cause to sin"...Strong's concordance says that it means "to trip up, or entice to sin."
17:1 -- Offences will come...that is, there will always be someone who will try to deceive the weaker brethren. And woe unto him that offends...it is wrong to lead people into sin, and thus God will punish people who do it.
17:2 -- It would be better for one to die a horrible death, than to lead a little one astray.
17:3-4 -- John Wesley writes "If he sin against thee seven times in a day, and seven times in a day return, saying, I repent - That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee."....so these two verses aren't concerned with us sinning, but with us forgiving those who sin against us
17:5 -- The apostles ask Jesus to increase their faith, so we know that that is what Jesus is talking about in verses 6 through 10...He is responding to the disciples' petition.
17:6 -- "If you had faith as a grain of mustard seed..." that is, if you have even a little faith, you have it all, for you can do anything (anything that glorifies God) if you have even a tiniest bit of honest faith.
17:7-8 -- A servant is bound to serve his master, and the master need not thank the servant, for the servant's pay is equal to the service he renders - the servant serves, and does merely his duty - what glory is there in doing nothing more than you are told?
17:9 -- Therefore, does the master need to thank the servant? Nope.
17:10 -- So, Jesus says, we are like the servant (God is our master)...if we do what God has said (that is, keep the law), what glory can we claim for ourselves? We have none - all we have done is what we were supposed to - we haven't done anything extra that God should be indebted to us. So in this way, we say "we are but unprofitable servants...we have no merit to our credit, we have only done our duty."
Note that Jesus never says that cannot do our duty, instead, He says the opposite - not only are we bound to do our duty, we can do it, and then say "yes, we have done our duty". So why are we "unprofitable" servants? Because we have robbed our master - while we were in sin, all our time and talents that should have been used in our master's service, we have used in the service of His enemy - this is nothing less than robbery! So even though we render obedience now, we have no way of repaying our debt (this is why we need a saviour). Thus, salvation comes, not by the works of the law (doing our duty), but by faith in Jesus Christ, for he has made it possible for God to forgive us (Galatians 2:16).
Does this passage teach that we will continue in sin? God forbid! Rather, it tells us that we can (and strongly implies that we will) keep His commandments...but we are not justified by our own works, but by faith in Christ, remember, it was faith that the apostles were wondering about - so Jesus lays out how even if we keep the law (which we can), we still can only be saved by faith.
Luke 17:2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
Luke 17:3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Luke 17:4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Luke 17:5 And the apostles said unto the Lord, Increase our faith.
Luke 17:6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
Luke 17:7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
Luke 17:8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
Luke 17:9 Doth he thank that servant because he did the things that were commanded him? I think not.
Luke 17:10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
__________________________________
17:1-4... It seems that this section is not concerned about us sinning, it's more about when someone else sins against us, which, because we live in a world of fallen people, is likely. Thus, Jesus is telling us how we are to love others...the same way that God loves us - who forgives us when we come to Him and repent.
Since a key word here seems to be "offences"....we should define it, should we not? It seems that in this section "to offend" is the same as "to try to cause to sin"...Strong's concordance says that it means "to trip up, or entice to sin."
17:1 -- Offences will come...that is, there will always be someone who will try to deceive the weaker brethren. And woe unto him that offends...it is wrong to lead people into sin, and thus God will punish people who do it.
17:2 -- It would be better for one to die a horrible death, than to lead a little one astray.
17:3-4 -- John Wesley writes "If he sin against thee seven times in a day, and seven times in a day return, saying, I repent - That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee."....so these two verses aren't concerned with us sinning, but with us forgiving those who sin against us
17:5 -- The apostles ask Jesus to increase their faith, so we know that that is what Jesus is talking about in verses 6 through 10...He is responding to the disciples' petition.
17:6 -- "If you had faith as a grain of mustard seed..." that is, if you have even a little faith, you have it all, for you can do anything (anything that glorifies God) if you have even a tiniest bit of honest faith.
17:7-8 -- A servant is bound to serve his master, and the master need not thank the servant, for the servant's pay is equal to the service he renders - the servant serves, and does merely his duty - what glory is there in doing nothing more than you are told?
17:9 -- Therefore, does the master need to thank the servant? Nope.
17:10 -- So, Jesus says, we are like the servant (God is our master)...if we do what God has said (that is, keep the law), what glory can we claim for ourselves? We have none - all we have done is what we were supposed to - we haven't done anything extra that God should be indebted to us. So in this way, we say "we are but unprofitable servants...we have no merit to our credit, we have only done our duty."
Note that Jesus never says that cannot do our duty, instead, He says the opposite - not only are we bound to do our duty, we can do it, and then say "yes, we have done our duty". So why are we "unprofitable" servants? Because we have robbed our master - while we were in sin, all our time and talents that should have been used in our master's service, we have used in the service of His enemy - this is nothing less than robbery! So even though we render obedience now, we have no way of repaying our debt (this is why we need a saviour). Thus, salvation comes, not by the works of the law (doing our duty), but by faith in Jesus Christ, for he has made it possible for God to forgive us (Galatians 2:16).
Does this passage teach that we will continue in sin? God forbid! Rather, it tells us that we can (and strongly implies that we will) keep His commandments...but we are not justified by our own works, but by faith in Christ, remember, it was faith that the apostles were wondering about - so Jesus lays out how even if we keep the law (which we can), we still can only be saved by faith.
Sunday, April 5, 2009
Secrets
“Everything secret degenerates, even the administration of justice; nothing is safe that does not show how it can bear discussion and publicity.”
--Lord Acton
When public discussion of a subject is forbidden, it should raise an immediate suspicion in the minds of those who know of the situation.
There is a very good reason that we have a constitutional right to a public trial. When decisions are made in secret, apart from the view of the people who constitute and support the decisions, there arise several problems. First, if the decision is secret, then there can be no appeal to a higher authority, should a party be wronged. Second, if the decision is secret, one of the major motivations for honesty on the parts of all involved is removed: no-one other than the parties present knows what was said, and most importantly, there is no way of factually verifying whether something was or was not said (should it come under dispute). Third, if the decision is secret, there is a direct implication that certain parties do not think that the decision (or the process through which it was reached) or the reasoning behind it will stand the test of public discussion.
“For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”
(John 3:20-21)
“For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.”
(Luke 12:2-3)
“No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.”
(Luke 8:16)
“Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? And who knoweth us?”
(Isaiah 29:15)
If we are truly honest, then we will have no fear of our words or deeds coming to be known by all. It is only if we have some dark deed or dishonest word to hide, that we will be apprehensive about being recorded or publicized.
--Lord Acton
When public discussion of a subject is forbidden, it should raise an immediate suspicion in the minds of those who know of the situation.
There is a very good reason that we have a constitutional right to a public trial. When decisions are made in secret, apart from the view of the people who constitute and support the decisions, there arise several problems. First, if the decision is secret, then there can be no appeal to a higher authority, should a party be wronged. Second, if the decision is secret, one of the major motivations for honesty on the parts of all involved is removed: no-one other than the parties present knows what was said, and most importantly, there is no way of factually verifying whether something was or was not said (should it come under dispute). Third, if the decision is secret, there is a direct implication that certain parties do not think that the decision (or the process through which it was reached) or the reasoning behind it will stand the test of public discussion.
“For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”
(John 3:20-21)
“For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.”
(Luke 12:2-3)
“No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.”
(Luke 8:16)
“Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? And who knoweth us?”
(Isaiah 29:15)
If we are truly honest, then we will have no fear of our words or deeds coming to be known by all. It is only if we have some dark deed or dishonest word to hide, that we will be apprehensive about being recorded or publicized.
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