George Bullard’s Posterous

Ministry Leadership is a Moving Target

Continually Changing the Focus of Your Journey

A Travel Free Learning Article

by George Bullard at GBullard@TheColumbiaPartnership.org

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Have you ever seen the confidence game on the streets of a city somewhere around the world that involves shells, plastic cups, or even match boxes with a small round ball about the size of a pea? The shells are moved around, the pea shuffled, you are asked to watch it and guess the location of the pea.

Ministry leadership often seems like a confidence game on the streets and alleys of church communities. Figuring out exactly where the pea is seems impossible because ministry leadership is always a moving target. About the time you have it figured out and want to lay down your bets on a certain style or approach, it shifts.

Pastors often say many of the methodologies they learned in seminary no longer work within five years. The pea has shifted to a new location. It is part of the reality that ministry leadership is a moving target. What once worked may no longer work. Senior or solo pastors and staff ministers are often swindled out of their hard earned leadership skill sets just like they are in a confidence game.

Ministry leadership is not just about leadership skills, but about figuring out effective ways to learn how to lead in each new situation or season of ministry. It is about constantly adapting. It is about not learning one style and methodology of leadership, and forcing each congregation into that style. It is about figuring out the ministry leadership style that will empower each congregation to soar with their spiritual strengths; at least for a while.

Because ministry leadership is a moving target, ministers continually change the focus of their leadership journey. They never arrive at a fixed destination. They are never finished with their journey towards effective leadership. As they journey in the direction of what they understand to be effective leadership, the cutting edge of ministry leadership moves away from them about as fast as they move toward it. If ministers stay fixed on one destination they find as they approach their target that it was a mirage.

Numerous dynamics surrounding ministry leadership can change. The stage of the life cycle a congregation is experiencing can progress to the next stage and require a different set of skills. Ministers can reach a different stage of their life and ministry and shift in the way they provide leadership. The diversity of the congregation can increase or modulate to demand different dynamics of leadership.

Conflict can explode onto the congregation scene. Economic crises from inside or outside the congregation can occur. Efforts at deepening discipleship can work and the congregation starts demanding a new dimension of leadership ministers were never trained to provide. Theological controversies can occur. As is happening in many denominational settings the theological middle can disappear and denominations may even attempt ecclesiastical suicide. In the middle of all this ministers are called upon to provide effective leadership. They realize the confidence game continues.

Important Things to Know

George Bullard is a Ministry Partner with The Columbia Partnership. He is also General Secretary [executive director] of the North American Baptist Fellowship of the Baptist World Alliance. The Columbia Partnership is a non-profit Christian ministry organization focused on transforming the capacity of the North American Church to pursue and sustain Christ-centered ministry. Travel Free Learning is a leadership development emphasis. For more information about products and services check out the web site at www.TheColumbiaPartnership.org, send an e-mail to Client.Care@TheColumbiaPartnership.org, or call 803.622.0923.

Your Congregation May Never Experience Unhealthy Conflict If It Proactively Addresses Finances

Just as in marriages, one of the top three sources of conflict is money; so, if a congregation is struggling financially, this provides an open door for unhealthy conflict. Congregations with careless processes for handling finances are subject to unhealthy conflict. Congregations with finances that are too tight are subject to unhealthy conflict. Congregations who have over committed their finances to fixed costs are subject to unhealthy conflict. Congregations where a few people control the finances around their personal priorities are subject to unhealthy conflict. Congregations where information about the finances is hidden are subject to unhealthy conflict.

When congregational participants start withholding their contributions it is a sign of intensity four conflict where the conflict situation is transitioning from healthy to unhealthy. When congregational participants lose confidence in how the finances of the congregation are being handled it is a sign of moving from healthy to unhealthy conflict. When congregational participants see that their personal top priorities for congregational finances cut out of the budget and spending patterns it is a sign of approaching unhealthy conflict; at least with their persons.

When the actions of congregational leaders seem to be controlling the finances in a way that congregational participants cannot support, congregational participants start withholding their financial support, attendance in the congregation is decreasing, and this all occurs during a time of economic stress then a perfect storm of unhealthy conflict may occur within the congregation. By the time the congregation realizes the depth of the problem it is in serious trouble around its finances.

When as a result of financial strain congregations must stop support for specific programs, ministries, or activities, or must decrease its staff then it sets off another around of negative response from congregational participants. Often the programs, ministries, or activities and the staff persons have passionate supporters within the congregation who react negatively, even with verbal violence, to the actions that become necessary.

To avoid unhealthy conflict, include a regular proactive emphasis on financial discipleship in the perennial programs of your congregation. Too many congregations do not have a long-term, proactive approach to financial discipleship or generosity. They have short-term fundraising where people feel pressured to give to the congregation rather than long-term approaches that transform the heart, soul, mind, and strength of congregation participants around their commitment to allowing their money to follow their spiritual passion.

Too few congregations consider the long-term implications of new financial commitments. Facilities are a primary case. The tough costs of new facilities are not necessarily paying off the initial debt. The tough part is routine maintenance, necessary upgrades, and occasional retrofitting of space. The 50 year cost of facilities is a key factor in congregational financial stress.

Congregations also must have financial procedures and practices that are beyond reproach led by people of the highest integrity. Report regularly to the congregation the state of finances. Make financial records available as appropriate to congregation participants. Share not only how money was spent but the impact it has on the mission of the congregation and the fulfillment of its vision.

How are congregational finances impacting the intensity of conflict in your congregation?

Copyright 2009, Rev. George Bullard, D.Min

Your Congregation May Never Experience Unhealthy Conflict If It Focuses on Having Fun Together

Congregations who regularly have fun with one another are healthier congregations emotionally. Laughing together has great benefits for worshiping and ministering together. Just as laughter is good for the health of individuals, laughter is great for the health of congregations. It can even be said that congregations who laugh together stay together. While it is actually not that simple, it is at least a huge step in the right direction.

An early sign that congregations are about to get in trouble is when they can no longer laugh with, and even at, one another. Or, if humor has an edge to it, rather than being innocent fun and is used to cover up true feelings, this may be an early sign of escalating conflict. People may use humor with an edge as a test to see if they can make sharper comments and get away with it.

Laugher is also an early sign that congregations are beginning to heal and reconcile with one another when they can start laughing with, and even at, one another again without people taking offense. When laughter once again becomes pure fun and enjoyable then congregations may be well be on the road to healthy conflict once again.

Congregations who are healthy and maturing emotionally are less likely to engage in conflict that reaches an unhealthy intensity. Fun and fellowship are not a guarantee that unhealthy conflict can be avoided, but they do enhance positive relationships within the congregation and can hinder the development of unhealthy conflict. They can also enhance the depth of appreciation congregational participants have for one another.

Regularly means having some type of significant community building experiences at least eight times per year that can involve the whole congregation. In congregations that have multiple worship services one experience could be quarterly joint worship services that blend the styles of worship, have people from all worship services participating in worship leadership, and focus on celebrating the life and spiritual accomplishments of congregational participants. Another could be to sponsor fellowships, picnics, church anniversaries or homecomings, pastor and staff anniversaries, and other such events where staff and lay leaders are seen in different roles than is typical and that focus around having fun.

Missions and ministries trips, spiritual retreats, marriage retreats, and other similar gatherings that are all of a serious nature can also have intentional fun associated with them. Interaction, fellowship, and koinonia are critical characteristics of healthy congregations. Yes, the praise and adoration of the triune God is the core focus of congregations, but also enjoying one another in the loving spirit of the Lord is part of being congregation. Happiness with one another contributes to spiritual health. And it provides a great defense against unhealthy conflict. Congregations who have fun can also be a tremendous witness to their context as their reputation for enjoying one another is something that may be known throughout their context. Certainly when congregation dislike one another this is something that becomes known in their context.

What is going on with the fun factor in your congregation? What is your laughter indicating about the health or unhealth of conflict in your congregation?

Copyright 2009, Rev. George Bullard, D.Min

Your Congregation May Never Experience Unhealthy Conflict If It Focuses on Adult Discipleship Development

Congregations who focus deeply on adult discipleship development and make it the highest possible value are unlikely to experience unhealthy conflict. Such adult discipleship development includes discernment and development of the spiritual gifts, life skills, and personality preferences of its congregational participants.  It then mobilizes people in mission and ministry within and beyond their immediate context.

If this adult discipleship development process is impactful the congregation will be too much on mission to be disrupted by unhealthy conflict. It will realize it has more important things to do than determine who is right. It is too busy doing what is good and loving. It is also likely to be captivated by an empowering vision for the congregation which is one of the greatest inoculations against experiencing unhealthy conflict.

When people are obviously growing in the grace and knowledge of our Lord and Savior, Jesus Christ [2 Peter 3:18], they also tend to be concerned about the spiritual growth of others. Rather than wanting to keep other people from being what they do not want them to be, they want other people to grow in Christ also. Therefore, they want to hear, understand, and seek to affirm the spiritual journey of others as well as their own. With this attitude it is hard to also be in unhealthy conflict with those persons, although there may not be agreement at all points.

Mobilization is the new assimilation. Mobilization that involves missional engagement as a part of an intentional disciplemaking process can be the best type of assimilation. It is a great way to build relationships within the congregation to help people know and understand one another. People who have common experiences are more likely to pray for one another, appreciate one another, be tolerant of one another, and be slow to anger. People who lack common experiences are less likely to pray for one another, have little appreciation for one another, are intolerant of viewpoints and actions with which the do not agree, and are quick to express anger.

When new people genuinely are made to feel a part of the congregation then long-tenured people will not be threatened by them and ignite unnecessary conflict. When longer tenured people seek to understand the spiritual needs and stylistic preferences of newer people then they are more permission-giving of the programs, ministries, and activities shorter tenured people need to connect with God and one another. Often conflict arises between shorter term members and longer term members over what is the future vitality and vibrancy within the congregation. Longer term members focus more on where the congregation has been. Shorter term members as a whole will never quite get it about the past because they did not experience it.

If, however, few or none of these intentional disciplemaking activities are happening in a congregation then they become highly susceptible to experiencing unhealthy conflict. They are not on a spiritual pilgrimage or journey together. They express more characteristics of being a mob than being a community.

To what extent is your congregation engaged in an intentional disciplemaking process?

Copyright 2009, Rev. George Bullard, D.Min

Your Congregation May Never Experience Unhealthy Conflict If It Develops a Prayer Culture

Develop an ongoing prayer culture in the life and ministry of the congregation in which members pray for one another, pray for the life and ministry of the congregation, pray for the clergy and lay leaders, and pray that the Evil One will find no place of comfort in this congregation. Congregations who earnestly pray for one another find they have less they dislike about one another and more they love and appreciate. For this to happen it is necessary for congregational participants to use their power to bless one another by a willingness to openly pray for the welfare of one another.

It is extremely difficult for people within a congregation who become genuine dialogue and prayer partners to then dislike one another or argue with one another in a manner that exhibits extreme anger. It is easy for people to exhibit extreme anger towards one another when they do not really know one another, do not want to know one another, do not have in-depth dialogue with one another, and never take advantage of the opportunity to pray together. It is sad, but true, that such attitudes can exist in congregations among those who claim they love the Lord.

Extrapolate this to the whole congregation and it will be obvious that congregations who dialogue with and pray for one another will be successful in avoiding unhealthy conflict situations. Congregations who stay at a surface level of relationships and do not engage in meaningful spiritual experiences together leave the door open for unhealthy conflict. In extreme cases this can lead to the creation of a toxic congregation where the culture is one of hate rather than love, debate rather than dialogue, and winning rather than discernment of God’s will.

To never experience unhealthy conflict in a congregation it is a great idea to develop a prayer culture. This is a culture where congregations provide regular vehicles for congregational participants to not only worship together, have fellowship with one another, be on mission with one another, but to also pray for one another at a dimension deeper than surface praying. It is where congregational participants pray for the welfare of one another much more than they criticize one another. It is where the response of a person to a feeling of having been offended by another person is to seek dialogue with that person and to pray genuinely that each of them will be open to the perfect will of God.

A favorite approach to this is for the active congregation to divide into dialogue and prayer triplets each year for a season of 100 days of discernment. This is where three people who do not know one another, only know one another at a surface level, or who want to get to know one another at a much deeper level commit to meet ten times for up to 100 minutes over the period of 100 days to dialogue with and to pray for one another, their congregation, and the people in the context where their congregation serves.

What intentional and perennial actions does your congregation take to develop a prayer culture that is meaningful and effective?

Your Congregation May Never Experience Unhealthy Conflict If It Learns How to Embrace Diversity

Congregations should learn how to embrace diversity of viewpoints, theology, culture, socioeconomics, birth generations, and tenure consistent with their core ideology. A decreasing number of congregations are composed of people with just one dominant viewpoint. For example, many congregations were once composed of a majority of people who had only been connected with churches affiliated with one denomination for their entire lives. Now congregations are composed of people of up to a dozen denominational backgrounds, and may not always have a majority who come from the denomination of the congregation’s historic affiliation.

If there is a majority denominational heritage represented in congregations, it is generally made possible by a super majority of people who have been connected with the congregation more than ten years who come from a single denominational heritage. Newer people tend to come from various denominational backgrounds and no one denominational heritage is a majority. This is one perspective on how conflict can increase between people with long-tenure and those with short-tenure in congregations.

People with a diversity of denominational backgrounds will bring varying perspectives on theology, worship styles, ethical issues, governance practices, program expectations, and a plethora of other issues. Each degree of diversity represents an opportunity to be in transitional to unhealthy conflict within congregations if they have not developed patterns for embracing diversity that is consistent with their core ideology. As a reminder, core ideology is composed of an understanding of eternal mission, everlasting purpose, enduring core values, and empowering vision.

Consistency with core ideology means standards for congregational practice do exist. However, in congregations who embrace a diversity of viewpoints these standards are a centering or moorings for the congregation, and not a box where only fully correct viewpoints fit. Congregations who are centered will tend to embrace a diversity of viewpoints. Congregations who are boxed will tend to abhor a diversity of viewpoints.

Congregations who require harmony in all areas will be disrupted by diversity and experience unhealthy conflict. They will focus on what is right rather than what is good. They will focus on judgment more than love. At the same time this does not mean congregations who embrace a diversity of viewpoints lack focus. They may be highly focused by their core ideology, and clearly on mission in their activities. They are simply willing to dialogue to understand the viewpoints various people present rather than to debate or diminish the viewpoints of others. They are willing for God to speak to them anew through a process of discernment rather than to defend the ways things have always been.

To handle diversity congregations need to learn the art of dialogue rather than the science of discussion and debate. North America appears hopelessly stuck in a discussion and debate era where two opposing viewpoints are frequently championed.  More time is spent talking about what is wrong with the viewpoint of people who do not see things the way you see them rather than dialogue around principles that may help congregations move forward with consensus out of spiritual discernment.

Your Congregation May Never Experience Unhealthy Conflict If They Learn How to Not Escalate Conflict

All congregational leaders need to learn how not to fall into the trap of escalating conflict unnecessarily. Too many pastors, staff ministers, and laypersons do this. An earlier factor focused on their patterns. Let’s focus in this post on lay leaders.

A key issue for lay leaders is that they tend to bring into the dynamics of the congregation things going on with them outside the congregation. Some of these are personal or family related. Some of these are related to their employment or career. Some are related to politics and culture. In these arenas they may or may not be in charge or in control of their destiny. But, in their congregation they believe they can impact the direction.

Many times lay leaders have issues in their family with parents, children, and grandchildren. They want their congregation to be a place that is attractive and caring for all their family members. When it is not they become demanding as to what they think needs to happen. If the pastor, staff, and programs of the congregation are giving what the lay leaders see as appropriate attention to their extended family then they are happy. If they do not they are not.

Too often lay leaders want to control what is happening in their congregation rather than empower what is happening. This is particularly true for lay leaders who have been connected with the congregation for 20 years or more. In their earlier life they worked hard to help build the congregation. Now it is either declining in attendance, or changing because of the desires and needs of newer members who also may be younger. Change is tough. Longer-tenured members like the recognizable patterns of congregation life that have been established. Even if the changes are needed for the future vitality and vibrancy of the congregation, and to reach the next generation of people, longer-tenured people often oppose them.

As long as their opposition is over style and program patterns, it can generally be healthy conflict. However, once it begins focusing around theology and the core ideology of the congregation, then emotion kicks in and lay leaders see themselves as defenders of the faith. In addition, lay leaders seldom want to have a Christ-centered solution that involves discernment. They prefer a culture-centered solution that involves voting that creates winners and losers. This latter perspective is guaranteed to escalate conflict to an unhealthy intensity.

Overreaction is the enemy of congregations. Taking a single issue and expanding it to cover a multitude of issues says a lot more about the person who escalates the conflict than it does about the people being accused. The manner of expression of some lay leaders becomes so intense they detract from the real issues and focus the conflict around themselves. When they do this they must be separated from the conflict mediation process. They are no longer helpful even if their perspective is good and even the right one. Their manner of expression had invalidated their concerns.

What conflict ministry education efforts is your congregation attempting to help people learn how not to escalate conflict?

Copyright 2009, Rev. George Bullard, D.Min.

Your Congregation May Never Experience Unhealthy Conflict If They Follow Well-Written Governing Documents

Congregations need well-written governing documents and policies that activate to deal with any approaching unhealthy conflict situations. Such documents can suggest how congregations proactively handle situations of conflict that arises that cannot be handled between the people or within the groups who are involved in the conflict. Healthy congregations have positive policies and procedures. Unhealthy congregations have punitive policies and procedures.

One dimension of policies should include a voluntary process for people or groups to access to resolve conflict within the congregation. This would tend to be for times and places where the conflict is at a healthy intensity. A second dimension of policies should include a mandatory process when conflict between individuals and groups is approaching an unhealthy intensity and mediation is required. Both dimensions should include policies and procedures consistent with biblical principles, involve prayerful discernment more than committee or congregational decision-making, focus around principles rather than positions or personalities, and offer full respect for all persons involved.

Too many congregations have no policies written in a proactive manner that help them have a clear procedure for dealing with complex issues where diverse perspectives exist. They have no clear steps to take when situations move from being academic or task-oriented to emotional or relationship-oriented. Without clear policies congregations often get caught in an emotional progression that may spiral out of control. This will particularly happen if the congregation has failed to engage in conflict ministry education that increases the capacity of the congregation to handle typical conflict situations in a manner where they do not escalate.

Sections of the governing documents should suggest what happens if conflict arises in the life and ministry of the congregation, what individuals and groups or involved in the resolution or mediation process, what steps should to be taken, what is the appeal process, and what constitutes closure or completion of the process. Having this does not mean it will always be perfectly followed. Remember, congregations are made up of people who will interpret processes and procedures from their own perspective. Remember, a congregation is a voluntary association where people can choose to reject processes and procedures, and leave the congregation without healthy closure in relationships.  

It is hoped these policies and procedures will be based on healthy models of governance and not simply a reaction to how such situations were handled badly in the past. Typically congregations are motivated to develop conflict policies and procedures after one or more incidents where conflict was handled badly. Because of this the tendency is to correct with policies and procedures what did not happen well last time, they seldom relate to what happens next time. In many cases attempts are made to fix what the last pastor did badly and shackle the next pastor with barriers to their freedom to lead. Seldom do policies and procedures seek to correct what laypersons did badly. This is there church and they can act badly if they want to.

If an unhealthy conflict arises in your congregation are there clear policies and procedures for addressing it? If not, why not?

Your Congregation May Never Experience Unhealthy Conflict If Ministers Have a Future Story

Senior or solo pastors and staff ministers need to have a personal mission statement and future story of their ministry that projects beyond their current place of service, is not dependent on it, and definitely sees beyond any current conflict situation. It is essential they are able to place the current dynamics of their congregation in perspective to their overall ministry, and not to be dependent on their current ministry setting to demonstrate the total worth and value of their ministry.

Why is this necessary? First, for congregations to never experience unhealthy conflict again it is essential for them to have a clear core ideology involving mission, purpose, and theological and cultural values, a magnetic God-given vision, and an appealing future story for the life and ministry of their congregation into which they are seeking to live. Second, it is difficult for senior or solo pastors and staff ministers to lead congregations to have a core ideology, vision, and future story if they have not worked through a similar process for their own life and ministry. Third, ministers must have a long view of their ministry that emerges out of their spiritual call to ministry and is not dependent on the success or failure of their current place of ministry.

What are the benefits? First, senior or solo pastors and staff ministers with an empowering personal mission statement and future story are able to effectively lead congregations, who may be experiencing great challenges and significant conflict that could derail their spiritual strategic journey, without easily getting emotionally hooked by the conflict and thus losing their perspective as a leader. Second, ministers are able to see their current situation and the kingdom potential of the congregation in perspective regarding the long view of their ministry. By not being dependent on this one situation for their worth and value as a minister, and the success or significance of their ministry, they are able to stay engaged longer at a longer intensity of personal conflict when the congregation needs their calm and consistent leadership.

The outline of a personal ministry statement could include the answers to the following questions: [1] What is the overall mission of a Christian individual from your perspective? [2] What do you see as the purpose and contribution of your life? [3] What are the core values of your life you hold dearly and deeply, and which are non-negotiable except as you may discern a shift in values that comes from God? [4] What is your God-inspired vision for the next season of your life that projects at least seven to nine years into the future?

Ministers without a personal mission statement and future story of their ministry need to plan as soon as possible to take some time away from their ministry setting to develop these. They can seek the assistance of a person they have seen as a mentor for their ministry, a Christian leadership coach, a support group of ministers, and others who may help them have a perspective on this.

What is your personal ministry statement and future story of ministry? If you do not have one, when will you begin working on it?

Copyright 2009, Rev. George Bullard, D.Min.

Your Congregation May Never Experience Unhealthy Conflict If Ministers Have a BAMP

Senior or solo pastors and staff ministers need a BAMP. This stands for a Best Alternative Ministry Placement. It means if the current conflict situation does not work out, what is the best alternative ministry placement for each minister to continue in Christian ministry service? The goal of having a BAMP is to empower senior or solo pastors and staff ministers to engage conflict creatively and without reckless actions that could permanently damage their personhood and ministerial career. This can happen when they do not feel cornered or trapped, and know what they would do if they need to jettison from the current ministry situation. A BAMP can keep pastors and staff ministers from escalating conflict to an unhealthy intensity.

Conflict can be like trying to herd an alley cat. It a cat feels trapped in an alley with no apparent alternative, it will fight in violent and nasty ways. It is also likely to get hurt or killed. If, however, it has an alternative or an escape, it will remain in the fight and engage other cats differently. It can stand its ground without feeling the need to attack. It can retreat if it looks like a resolution to the potential fight cannot be reached.

Without an adequate BAMP senior and solo pastors and staff ministers may unnecessarily escalate conflict as they quickly become defensive when they feel attacked or weakened by conflict that begins to focus on who they are and what they do. When ministers feel trapped or like they have no alternative they use their worse patterns of behavior rather than their best. At times that can assume the issues being presented are about them when actually they are not. If they act like the manner or content of issues is an attack on them, then they both escalate the conflict and become a core issue themselves.

If pastors and staff ministers have their BAMP thought through and worked out, they can remain engaged in conflict situations longer and with a healthier sense of accomplishment. They can remain healthier spiritually, emotionally, and physically. They can avoid escalating conflict. They can keep from making themselves the issue.

What might be their BAMP? [1] Moving to another congregation in a same or similar role. [2] Being part of a group that starts a new congregation. [3] Moving to another role in Christian ministry. [4] Becoming bivocational and receiving their primary income from another source. [5] Move into a non-church-related employment. [6] Take early retirement and supplement their income in various ways. The beauty of a BAMP is imagining doing something that brings joy.

Some layperson may raise the question, “Doesn’t that mean they will be less committed to our congregation?” Not necessarily. A clear alternative lowers the stress senior or solo pastors and staff ministers are feeling and increases their ability to lead and manage congregations appropriately during times of great threat and challenge.

[This idea is based on the concept of BATNA—Best Alternative to a Negotiated Agreement—which I first encountered in a book by Roger Fisher and William Ury, entitled Getting to Yes: Negotiating Agreement Without Giving In, New York” Penguin Press, 1981, pp. 101-111.]

Copyright 2009, Rev. George Bullard, D.Min.