Showing posts with label leadership. Show all posts
Showing posts with label leadership. Show all posts

Sunday, October 06, 2019

2. Leadership and Diversity Books

Will add to the list as I find them in unpacking...

Leadership, Management, Administration
  • The Making of a Leader by Bobby Clinton
  • From Good to Great by Jim Collins
  • Great by Choice by Jim Collins and Morton Hansen
  • Built to Last by Collins and Porras
  • How the Mighty Fall by Collins
  • What Got You Here Won't Get You There by Marshall Goldsmith
  • Outliers by Malcolm Gladwell
  • Six Thinking Hats by Edward de Bono
  • How to Win Friends and Influence People by Dale Carnegie
  • The Starfish and the Spider by Brafman and Beckstrom
  • Leading Change by Kotter
  • Necessary Endings by Henry Cloud
  • Leadership Pain by Samuel Chand
  • Power Plays by Wayne Schmidt
  • Leadership (5e) by Northouse
  • Introduction to Leadership (2e) by Northouse
  • Leading Up by Michael Useem
  • Leading Leaders by Jeswald Salacuse
  • Act Like a Leader, Think Like a Leader by Ibarra
  • Mentoring Leaders by Carson Pue
  • Leading From the Inside Out by Rima
  • Leadership the Wesleyan Way, ed by Aaron Perry and Easley (I'm in there)
  • The Five Dysfunctions of a Team by Patrick Lencioni
  • Death by Meeting by Lencioni
  • The Ideal Team Player by Lencioni
  • Sticky Teams by Osborne
  • The 7 Habits of Highly Effective People by Stephen Covey
  • Think Better by Hurson
  • Brain Rules by John Medina
  • The Four Disciplines of Execution by McChesney, Covey, and Huling
  • Range by David Epstein
  • Dare to Lead by Brene Brown
  • The One Minute Manager by Ken Blanchard and Spencer Johnson
  • Work Rules by Laszlo Bock
  • Project Management for Dummies 
  • Roberts Rules of Order
  • Now, Discover Your Strengths by Marcus Buckingham and Donald Clifton
  • Living Your Strengths by Winseman, Clifton, and Liesveld
  • Standout 2.0 by Buckingham
  • Made to Stick by Heath and Heath
  • Eldership and the Mission of God by Briggs and Hyatt
  • Church Elders by Jeramie Rinne (deficient)
  • Half Time by Buford
  • Foundations of Church Administration by Petersen, Thomas, and Whitesel
  • Management for Your Church by Lindgren and Shawchuck
  • The Church Leader's MBA by Smith and Wright
  • What Every Pastor Should Know by McIntosh and Arn
  • The Missional Leader by Roxburgh and Romanuk
  • Five Levels of Leadership by John Maxwell
  • Amplified Leadership by Dan Reiland
  • Home Run by Kevin Myers and John Maxwell
  • A Tale of Three Kings by Edwards
  • From Success to Significance by Reeb
  • Free by Chris Anderson
  • The E Myth Enterprise by Gerber
  • The E Myth Manager by Gerber
  • The E Myth Revisited by Gerber
  • Visioneering by Stanley
  • Dare to Serve by Bachelder 
  • Unscripted by Johnson
  • The Death of Expertise by Tom Nichols
Culture and Diversity
  • Cultural Intelligence by Livermore
  • Culture Making by Crouch
  • Culture Map by Erin Meyer
  • Christ and Culture by Niebuhr
  • Christ and Culture Revisited by Carson
  • Christianity in Culture by Kraft
  • American Nations by Colin Woodard
  • Jesus Without Borders by Green, Pardue, and Yeo
  • Facing Leviathan by Mark Sayers
  • A Testament of Hope: The Essential Writings and Speeches of Martin Luther King Jr.
  • Race: A Theological Account by Carter
  • The Christian Imagination by Willie James Jennings
  • The Cross and the Lynching Tree by Cone
  • A Black Theology of Liberation by Cone
  • Jesus and the Disinherited by Thurman
  • Dream with Me by Perkins
  • Multiethnic Conversations by Deymaz and Okuwobi
  • Being the Church in a Multi-Ethnic Community by McIntosh and McMahan
  • Tears We Cannot Stop by Michael Eric Dyson
  • Prophetic Lament by Rah
  • Many Colors by Rah
  • Disunity in Christ by Cleveland
  • The History of White People by Painter
  • Dear White Christians by Harvey
  • Uncle Tom's Cabin
  • Social Inequity by Marger
  • We Should All Be Feminists by Adichie
  • Evicted by Desmond
  • Through My Enemy's Eyes by Munayer and Loden
  • The Lemon Tree by Tolan
  • Coming Together in the 21st Century by DeYoung
  • I Am Because We Are by Hord and Lee
  • Why Are All the Black Kids Sitting Together in the Cafeteria by Tatum
  • The Color of Compromise by Tisby
  • Lifting the White Veil by Hitchcock
  • Bridging the Diversity Gap by Alvin Sanders
  • Waking Up White by Irving
  • Prejudice Across America by Waller
  • Place, Not Race by Cashin
  • To Plead Our Cause by Bales and Trodd
  • The End of White Christian America by Jones
  • Embrace by LeRoy Barber
  • The Death of Race by Banum

Saturday, February 02, 2019

New Testament Church Leadership 1

1. Leadership before Christ
1. At some point around AD49, a Christian couple arrived at the city of Corinth named Priscilla and Aquila. I put the wife's name first because the New Testament typically puts her name first when it is referring to their ministry together. This fact suggests that she generally took the lead in ministry between the two.

Acts 18:2 mentions him first when the couple is first introduced. At that point they have just arrived at Corinth from Rome because the emperor Claudius had expelled Christian Jews from the city. However, she is mentioned first the other two times that the couple is mentioned in Acts. She is mentioned first in Acts 18:18 when they leave Corinth with Paul to go minister at Ephesus. Then she is mentioned first in 18:26, when the couple disciple a man named Apollos in the faith.

Once we realize how male-oriented the Roman and Jewish world was, we immediately find this word order striking. It suggests that Priscilla was more prominent in this couple's ministry than Aquila was. It suggests that she took the lead in relation to the church. Acts 18:26 makes this fact especially clear: when it came to discipling Apollos, Priscilla is mentioned first. This is of course the Apollos who would be the second great "minister" to the church at Corinth, following Paul.

When Paul greets Priscilla and Aquila in Romans 16:3, he mentions her first in the same breath that he speaks of both of them as co-workers with him. He goes on to greet the church that meets in their house. 2 Timothy 4:19 similarly mentions her first in its final greetings. He does mention Aquila first when sending greetings from them to the Corinthian church (1 Cor. 16:19).

The bottom line is that she must have been a spiritual force to reckon with, and none of these texts give any indication that she played some secondary role in their ministry. On the contrary, by far the most natural way to read these texts sees her taking the lead in spiritual things. Perhaps in worldly things like tentmaking he took the lead; we do not know. She seems more prominent in ministry matters.

2. Priscilla and Aquila arrive at Rome before Paul does. They had apparently become believers in Christ at Rome. We do not know exactly how the good news reached Rome. Perhaps some individuals heard the gospel of Jesus on the Day of Pentecost and took it back to Rome. "All roads lead to Rome," the saying went, so it was only a matter of time before some Jews would bring the good news there that the Messiah had come.

It is important to keep in mind that Christianity was not distinct from Judaism at this time and would not be for a long time. The first believers were Jews, and they did not see themselves as part of some new religion. For them, Jesus was the promised Messiah and so believing in him was in fact the culmination of all the promises to Israel. They were the true Israel. They were not abandoning Israel.

Of course belief in Jesus as Messiah was very controversial. As Paul explains in 1 Corinthians 1:23, the claim that God had let the Romans crucify the anointed king of Israel was a "stumbling block" to Jews. It was more than an insult. It was outrageous from an earthly perspective. The Messiah was supposed to be a conqueror, not a "loser." Those were more than fighting words. That was the kind of suggestion that could get you killed!

So it is no surprise that controversy over Christ became so heated in the synagogues at Rome that it not only came to the Roman emperor's attention. He expelled at least the Christian Jews out of Rome, perhaps also some non-believing Jews as well. The Roman historian Suetonius (ca. AD69-126) famously wrote that Claudius "expelled those Jews from Rome who were constantly making disturbances at the instigation of Christ." [1]

Priscilla and Aquila were apparently two of those expelled. We can see them telling other Jews in their synagogue at Rome that Jesus was in fact the Messiah, and we can see incredible controversy taking place. Finally, Claudius expelled those he thought were causing the trouble. The Romans did not like civil disturbances of any kind.

[1] Claudius 25.4. There is some debate of course whether this is a reference to Christ or some Jewish instigator named "Chrestus," but most think it is a reference to Christ, especially given Acts 18:2. The Jewish presence in Rome was so great at this time, that it seems far more likely that Claudius expelled a certain group of Jews rather than all Jews.

Sunday, April 23, 2017

Seminary PL3b: Leadership and the Philippian Hymn

After finishing the series on The Pastor as Leader, Manager, and Administrator, it occurred to me that I missed two posts that I might have made. This is the first, which I will back fill into the series.
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1. Experts on Philippians have long wondered if Paul is quoting something in 2:6-11. [1] There are a number of places in Paul's writings where the word "who" introduces a few verses that seem distinct from the flow of the text and have a somewhat poetic structure (e.g., Col. 1:15-20; Rom. 1:3-4).

There would seem to be three main possibilities: 1) Paul himself goes poetic, 2) Paul is building on something he himself wrote elsewhere, or 3) Paul is building on something someone else wrote at some point. If this is a distinct composition, there is then the debate about whether it is a poem or creed of some sort or whether it was a hymn of some sort that was sung (cf. Col. 3:16).

My personal sense is that Paul is quoting something that someone else wrote at some point. The key reason I and others think so is 1) there seem to be additions to a basic poetic structure and 2) it is just possible that Paul's additions qualify the original composition. In other words, the additions suggest that Paul is quoting something and the qualifications suggest that he was not the original composer.

2. The literary context of the hymn is Paul's plea for the Philippian church to be unified. We know from the end of the book that there were at least two female leaders in the church that were at odds with each other, Euodia and Syntyche (Phil. 4:2). Unity in the church is all the more important when facing opposition from the outside world (1:27-28).

At the beginning of Philippians 2, Paul tells them to be like-minded, to be in one spirit and one mind (2:2). This unity should naturally result from them being united in Christ, from them sharing the same Spirit, and from them all experiencing Christ's love for them (2:1). So Paul tells them not to act on the basis of selfish ambition or conceit (2:3). They should actually think more about the benefit of others than their own interests (2:4-5).

The so called Philippian hymn fits directly into this train of thought. [2] Paul is asking the Philippians to have the same attitude that Jesus demonstrated throughout his life, from pre-existence to death on the cross. [3] Although he had the highest status, he did not exploit that status, but took the disposition of a servant at every point. So also should they.

3. Numerous different attempts to identify the poetic structure of the underlying poem have been suggested. Those who oppose the idea that it was a pre-existing hymn use this as an argument in their favor. However, it is quite easy to identify the poetic structure of two first stanzas:

In the form of God existing,
     not plunder he considered equality with God,
     but he emptied himself,
Having taken the form of a servant.

In the likeness of mortals having become,
     and in shape having been found as a mortal,
     he humbled himself,
Having become obedient to death [even the death of a cross].

You can see that the first and fourth line of these stanzas have a clear parallelism. The third line of each has a finite verb that is the core of the sentence.

The meaning is arguably that although Jesus was equal to God, he did not exploit that status. By contrast, he emptied himself of the rights and privileges of that status and instead behaved like a servant. Then even as a mortal human being, Jesus humbled himself to die for others.

Many think that the line, "even the death of a cross," is a line that Paul himself added to the hymn. The cross was of course the cruelest and most shame-filled punishment the Romans administered, and it was a key focus of Paul's preaching (cf. 1 Cor. 1:23). Those of us in the church--including leaders--should be willing to take the humblest of roles for the benefit of others.

4. The final stanza is much more difficult to identify, making us wonder if it was added at a second stage of the hymn's history. Here is a stab:

Therefore, God highly exalted him
     and gave him the name above all names [that at the name of Jesus]
     that every knee should bow [in heaven, on earth, below earth] and tongue confess
That Jesus Christ is Lord [to the glory of God the Father].

The material in brackets is material that I am suggesting Paul might have added to the original hymn. The details are not important for this article. What is clear is that those who humble themselves and take the form of a servant now stand to be exalted by God when the kingdom comes.

5. In a previous post in this series, we mentioned "servant leadership" as an approach to leadership. The phrase, "servant leadership," was especially coined by Robert K. Greenleaf who wrote an essay called the Servant as Leader in 1970. Here is a quote from that essay: "The servant-leader is servant first… It begins with the natural feeling that one wants to serve, to serve first."

For Greenleaf, the servant leader is servant first, then leader. This is different from the leader who is leader first, then servant. Good leaders have to be directive sometime, but a servant leader is servant even when he or she is being directive.

There is a tendency for power to go to a leader's head. The less likely the leader is to be removed from a leadership role, the less accountability, the less transparency, the more likely that power will go to the head of the leader. "Power corrupts, and absolute power corrupts absolutely."

By contrast, Jesus says in Matthew 20: "The rulers of the Gentiles act like tyrants over them and their great ones are overbearing over them. It must not be this way among you, but whoever wants to be great among you must be your servant."

Does culture play a role here? No doubt some cultures expect more autocracy than others. But every culture also knows what a servant is, and whatever that might look like for each culture, is what Christian leaders must be. The bottom line is that the leader is working for God and God's people, not for him or herself.

[1] The classic study of this hymn is that of Ralph Martin, A Hymn of Christ: Philippians 2:6-11 in Recent Interpretation and in the Setting of Early Christian Worship (Downer's Grove: IVP Academic, 1997).

[2] Ernst Käsemann's version of Lutheran theology would not let him draw this obvious conclusion. Unable to bring himself to the conclusion that Paul was asking the believers at Philippi to follow the example of Christ, he took this hymn as a celebration of Christ largely unconnected to Paul's train of thought.

[3] James D. G. Dunn gives a minority interpretation when he suggests that the hymn does not pre-suppose the pre-existence of Christ (Christology in the Making). He interprets the first stanza as a contrast with Adam. Although Adam grasped after equality with God, Jesus did not. While some still see a contrast with Adam here, few have followed him on the question of pre-existence. There are other ways to read the hymn that do not involve pre-existence, but that would take us beyond the purpose of this article.

Seminary in a Nutshell: Leadership, Management, Administration

What does a pastor need to know in the areas of leadership, management, and administration to be effective? In my "Seminary in a Nutshell" series. Here is an overview of the main topics, with some Bible, theology, and church history integrated into the discussion:

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration
Other topics in this series include:

Sunday, April 16, 2017

Seminary PL41: Communications

This is the tenth post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the forty-first post in a section on the Pastor as a Leader (see at the bottom).

The previous post looked fundraising. This post is about church communications.
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1. The communications of churches have evolved as technology has evolved. At one point, communications within and outside the church simply took place by word of mouth. Congregations were relatively small by modern reckoning usually within tight knit communities, so you could get word around just by one person telling another and so on.

Most churches still have oral announcements of some sort within the context of a Sunday or other service. When I was growing up in a relatively small church, announcements were made either right before the offering or right before a special song preceding the sermon.

In my ministerial education, some professors urged that announcements be done before the service actually begins, so that the worship service could be entirely about worship and the focus on God not be interrupted. Now, many churches do not really speak announcements but have them projected in sequence on a screen prior to the service.

Be sure to recognize that in the modern casual church, families will stroll in late and many simply ignore the pre-service screen announcements. From a practical standpoint, the mid-service announcements were probably more effective as communication than either of these.

2. Most churches hand paper to each person who comes into a service. This serves at least two very important functions. First, in an age of large churches, this practice provides one-on-one contact both for newcomers and for those who might otherwise never make any personal contact with anyone else in the service. It is an opportunity for personal interaction, which is an essential element of what the church is.

What is in the "bulletin" or "worship guide" can vary. It often will contain an order of worship. [1] Sometimes it has a place for a person to take notes. These elements can be helpful for those like me who get bored easily. Fill in the blanks give people something to do and help them follow the main ideas of the sermon. In that respect, it can be a helpful tool for discipleship.

The bulletin is also a potential place to give announcements. Bulletins often remind the church of key events taking place that week as well as upcoming events. The bulletin can give key prayer requests. It can report on the finances of the church. Know that as helpful as this information is, many of us won't read the announcements in the bulletin.

Again, you may hate it, but mid-service oral announcements are going to be the most effective from a practical communications standpoint, despite the protests of purists and the "but, but, but, it should be this way" idealists. I am proof. For years I knew precious little of what was going on at my church. Was it my fault? Yes. Was the church effective at communicating with me? No. Each individual church must decide how effective of communication is effective enough. [2]

3. Churches often have "shut-ins" who are not physically able to attend church. Others are either on the road or have trouble getting out of bed on a given Sunday. Technology has increasingly made it possible for churches to extend their ministry to these individuals.

Some churches still have Sunday services at nursing homes. When it became possible to record services, many churches began making cassette tapes to distribute to its shut-ins and to people at a distance. If someone sang a special song or if there was a baptism, the cassette could be kept as a memory or keep sake.

Today, sermons--at least the audio--are usually downloadable from a website. For a while, churches were using iTunes for this service. Now, they are generally available directly from the church website. Larger churches usually video their services and can be broadcast over a local television station.

With the rise of YouTube and Vimeo, it has become increasingly easy to make all previous sermons permanently available and linked to a church website. Facebook Live is now an extremely easy way to livestream your service to those who, for whatever reason, cannot be with you during the service. 12Stone Church in Atlanta has a web version of its church with a dedicated pastor.

4. Another tool that developed over the years was the monthly newsletter. This tool could not only inform the church members of more strategic items and finances, but it became a way to keep in contact with people who were connected to the church in some broader way. For example, I received a monthly newsletter from a church in Wisconsin for years that I had never attended. This kept me informed of what was going on there. I could pray for them. I could give to their causes.

If a church has seasonal members, say individuals who come and go in the summers and winters, such a newsletter can keep these individuals up to date. In this day and age, the paper newsletter has mostly been replaced by email. A church should do its best to have the emails of all its members. Email contact once a month--not too much information but a little--can be a good tool of communication.

Visitor information should be collected in some way without being obtrusive (that is, only if the visitor wishes and gives permission). Often there is a point in the worship where visitors are asked to fill out cards in the pew. Email, phone number, address are crucial if you intend to do follow up. In that way you can at least text the visitor during the week (ask their permission). Calling on the phone is increasingly undesirable and personal visits are increasingly unheard of.

5. In this age of Twitter, Facebook, and Instagram, most churches will want to have them. Every church should not only have a website, but it should have a Facebook page, a Twitter handle, and an Instagram account.

As for Twitter, try to get everyone in the church with a smart phone to follow the church. Just the merest suggestion can inspire certain personalities to tweet key ideas from the sermon during or after the sermon. Someone at the church should then retweet them. This can also be a way of making prayer requests and other information known to the congregation during the week.

In the old days, there were prayer chains. If an emergency happened, so and so called so and so who called so and so. In this way, a chain of prayer went up to heaven almost instantly. Today, this can all be done almost instantly. Small groups can have GroupMe accounts so that they stay connected during the week.

A church should have both a website and a Facebook page. The Facebook page provides basic information on your church and can be used to broadcast a service live. However, official Facebook pages are not good for discussion. If a pastor or key staff member has a Facebook account, discipleship by way of discussion can continue long after Sunday morning. The church can also have one or more open Facebook groups (e.g., a high school Facebook group) to keep conversation going during the week. This is a great tool for discipleship.

Instagram is a way of recording the pictures of the congregation's life. Information can be disseminated very quickly by way of Facebook and Twitter.

I've never seen it done, but it would be interesting to experiment with Twitter as a way of letting the congregation raise questions about a sermon. A pastor of course will hardly be able to address these during the sermon. And if you livestreamed them on a screen to the side, it would distract from the sermon. But you could possibly have a Q and A after each service to discuss them, and certainly Sunday School classes could process them.

6. A church without a website these days is a church that doesn't want anyone to find them. A church website should 1) give the location of the church and contact information, 2) tell about the church--what does this church stand for? What is its ethos and identity? What is its mission and vision, 3) tell about the staff and ministries--who are the pastors, what are the various ways in which I can plug into this church, and 4) perhaps give up to date information and or ways to give.

Many churches now make it possible to give online. There is still something important about physically taking up an offering, it seems. Nevertheless, while the plate is being passed, I am getting on my smart phone to give electronically. Sometimes I will remember that I haven't given yet while I'm driving. When I reach my next destination, I sometimes take out my phone and give. Churches should also have the capability of auto-withdrawals so that church members can tithe automatically.

There are individuals who specialize in creating church websites. However, you can create one for free using wordpress.com and other sites.

Who should people contact in the case of an emergency? This should be known. Many churches have pastors rotate being on call. Of course in the small church, the pastor tends to be on call 24/7. The pastor needs to have a sabbath, though, when he or she just isn't available except in the direst of emergencies.

7. A church should have a good sense of who is attending. It should have the names, addresses, emails, and phone numbers of its regular attenders. Many churches used to create paper directories every few years. These are great for reminding yourself of people whose names you have forgotten.

Certainly such directories could be put online these days. The danger is of course in this age of electronic stalking, you are making the people in your church potentially available to unsavory characters. Great discretion is advised. Perhaps more private and dis-aggregated Facebook directories could be created.

8. The community should know that your church is there. If you are not engaged enough in your community for it to know you are there, something is wrong. Pastors should be involved in prayer breakfasts with other pastors. People should be involved with community events and opportunities for ministry.

In earlier days, churches did door-to-door inviting of people to church. Today, this is often seen as creepy. Nevertheless, it may still be appropriate in some places. Other churches take out billboards or take out advertisements on local television. Certainly having an attractive church campus with good signage is obvious. Many churches put out something funny on their signs to draw the eye.

But nothing communicates the loving invitation of Christ better than your people being the body of Christ in the world.

Next Week: Pastor as Leader 41: Facilities

[1] I lead a liturgical service for about ten years. At first, I printed a distinct liturgy for each week. Later on, we provided a generic liturgy but printed the specifics for each week on a single half sheet.

[2] This is a perennial observation in regard to so many things. You can say "it should be this way" until you are blue in the face. But if you can't get people to change, then you are the failure in the end for being unwilling to change yourself. As the crass saying almost goes, "You can wish in one hand and crap in the other, and I'll tell you which one you'll end up with."

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration

Sunday, April 09, 2017

Seminary PL40: Fundraising and Capital Campaigns

This is the ninth post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the fortieth post in a section on the Pastor as a Leader (see at the bottom).

The previous post looked at giving in the Bible. This post is about fundraising and capital campaigns.
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1. Gary McIntosh and Charles Arn suggest that there are five reasons why people give to a church:
  • to pay the bills
  • to further missions
  • to support education
  • to help those in need
  • to build something
The oldest generation, those born before 1945, are the ones most likely to give toward paying the bills. Older congregations still often also have a strong (overseas) missions emphasis and often sponsor specific missionary families. Specific individuals and families often have a special burden for this kind of giving.

If I continue this series and do a series on mission, we can discuss this rapidly changing area of the church. Much overseas church planting is increasingly done either by those of the same ethnicity as the country of planting or by missionaries from the two-thirds world, who are now increasingly coming as missionaries to North America as well. Rapidly diminishing are the days when mission work had a not so faint overtone of unintended colonialism.

So, in the future, the second and fourth reasons for giving will likely be folded together into one bucket, something along the lines of "outreach." But of course if you are in a "missions"church, then keeping the two separate makes more sense.

2. People give for specific purposes far more than they give just to give. McIntosh and Arn suggest that giving for each bucket doesn't tend to take away too much from the giving for other buckets (207). If a person has a passion for missions, then they are going to give to missions. If you have a building fund offering, it probably isn't going to take too much away from their giving to missions.

Their point is that balancing the different kinds of giving opportunities will tend to increase the overall giving more than to diminish the giving in a particular area. Let people give in the area of their passion! Trying to move a person from their passion to another area is not likely to be fully successful. [1]

3. It is good for a church to pursue projects associated with its giving over time. If your church hasn't had a major vision project in the last 10 years, perhaps it's time to have one. It could be a project for something in the community. It could be a project overseas. It could be a project to plant a church. It could be a project to raise up ministers. It could be a building or renovation project.

Of course many churches struggle year over year simply to stay open. That's a challenge again for a series on mission. As far as finances are concerned, McIntosh and Arn suggest that "A church needs a minimum of twenty-five giving units to be financially stable and independent" (211). They define a giving unit as an individual, group, or family that gives 10% of its income to the church.

4. Building projects are probably the most notorious reason for having a "capital" campaign, a season in which you are trying to raise a large amount of money. Studies show that churches that hire a professional to lead the campaign tend to raise about 50% or more of the amount that they would raise on their own. However, a smaller church is not likely to have the resources or the desire to do this.

There are, however, firms that specialize in church fundraising of this sort: national firms, regional firms, local firms, and denominational resources (214).

McIntosh and Arn suggest that all good fundraising campaigns have the following elements (214-15):
  • participation (Give everyone something to do.)
  • clear timing (a beginning, a middle, and an end)
  • giving (everyone's gift counts)
  • information (do people know what's going on)
  • a clear goal (when will we have arrived?)
  • enthusiasm and celebration
5. A church shouldn't take on an indebtedness for such a campaign that is more than 2.5 times its normal yearly undesignated income. The first phase of a capital campaign thus might aim at raising the amount of money that gets you below that threshhold of indebtedness.

McIntosh and Arn give the following example. Say your annual undesignated income is $500,000. Then the church shouldn't borrow more than 1.25 million dollars. So if you want to enter a building project of two million dollars, you will need to raise 0.75 million ($750,000) that is not borrowed. That would make a good first phase of a building project, getting down to the amount that you need to borrow.

Over a three year period, a church can raise the amount of its yearly income over and above its normal income. Perhaps that's a good deadline for the second, middle phase of a campaign.
6. A church often has key givers who are able to contribute more to a building project. Such individuals often are more than happy to be part of such projects. If they are approached individually, they will give much more than if they are simply part of a general petition to everyone.

I heard of a building project campaign that was within a couple million of reaching its goal. The pastor, given the awkwardness, was tempted to make a generic pitch for the last two million from the pulpit. But he was strongly counseled to go personally to the homes of some key givers in the church and to challenge them.

They gave, and now when the pastor made the final push he only had to raise about 500,000, which the church easily reached. Individuals who know about such things said the church would have never reached the two million if he had only made a generic pitch from the pulpit.

7. A pastor inevitably uses up "influence capital" when she leads a capital campaign. But it is part of the responsibility of being a lead pastor. The pastor I mentioned above knew for a couple years that the church needed to build a new facility before he finally was willing to spend his influence on it. It is usually much more pleasant to focus on preaching the word. But occasionally a leader has to embody the spirit.

Next Week: Pastor as Leader 41: Communications

[1] I also take this from Terry Munday's, It's Not About the Monday: How to Tap into God-Given Generosity.

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration

Sunday, February 26, 2017

Seminary PL36: Risk Management

This is the fifth post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the thirty-sixth post in a section on the Pastor as a Leader (see at the bottom).

The previous post was on leading meetings. This post is on the topic of risk management.
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1. Risk is part of human life, and the church is no exception. Our individual personalities vary in our propensity for risk. The young tend to take more risks, it sometimes seems. They are more resilient, better equipped to rebound from failure or tragedy, and often unaware of potential consequences.

We tend to get more conservative in our risk-taking as we get older. As we get older, we often have less to gain from risk and more to lose. We may also know more stories of failure and be more aware of danger.

"Nothing ventured, nothing gained," goes the quote by Benjamin Franklin, and the church is no different. A church that risks nothing is probably a dying church. Jonathan Haidt suggests that the majority of human beings probably fall on the more protectionist end of the spectrum, which suits our survival as a species. [1] At the same time, there is usually a minority of risk-takers in a culture who push the protectors out of their comfort zone. And of course sometimes the protectors kill the risk-takers.

2. Risk management is that part of an organization that calculates the risks associated with various practices, policies, or procedures. It is an important part of any organization, although it should only speak into the decisions of an organization. An organization run by those whose major focus is to avoid risk is probably an organization on the decline.

I heard a parable of two presidents of an organization once. The first president used lawyers to get the organization out of trouble. The second ran decisions through lawyers before making decisions. The organization experienced phenomenal growth under the first. It started a significant downward trend under the second.

Risk should not be taken lightly, but it should not be allowed to paralyze a church or organization. Small churches are notorious for change and risk avoidance. Meanwhile, growing churches and organizations can usually point to key moments when reasonable risks were taken. Mind you, we are probably not talking about crazy risks. Jim Collins and Morton Hansen disabuse us of the notion that successful businesses are run by leaders who are wild, intuitive risk takers. Rather, they are individuals who have good data-driven intuitions. [2]

3. What kinds of risks are there? Here are some areas of risk for a church:
  • legal risk - the major focus of this entry, risks relating to potential lawsuits or legal penalties
  • financial risk - risks to the financial health of the church
  • operational risk - risks to the healthy functioning of the church's operations
  • membership risk - risks to the attendance or participation of a church's attendees
  • impact risk - risks to the impact of the church on the community or the world
  • spiritual risk - risks to the church's relationship with God
Church boards and congregations weigh these sorts of risks all the time when making decisions. How will those who come to this church react to this decision? What impact will this decision have on the community around us? Will this decision improve the spiritual condition of the church or cause it to deteriorate? Will this decision help the church function better or worse? Do we have adequate finances to undertake this venture or will it have a negative impact? What will be the impact on morale if we make this decision?

4. Even though I classified this post in terms of legal risk, I don't mean to give the wrong impression. For the most part, the regulations of the law serve to protect and benefit the people in our churches, including the pastor and staff. Excesses here and there do not outweigh the general good of the law for the people in the church.

Local contexts often have laws that an individual congregation has to address. There are zoning laws, for example, that affect where a church can be located. I knew a church that had to make major changes to its landscaping when it entered into a building program because of local laws. Some contexts can be hostile to churches, making it increasingly difficult to advance. Others direct their prejudices toward other groups.

Perhaps 1 Peter 2:12 is relevant here: "Have such good conduct among the nations that, even when they slander you as bad people, they will be forced to glorify God on the Day of his visitation because they have seen your good conduct." Similarly, "Always be prepared to testify to those who ask about the reason for the hope that is in you" (1 Pet. 3:15). If Romans 13:1-7 means anything, it suggests that Christians and churches should abide by the laws of the land--whether they make sense or not--unless they come into direct conflict with serving God.

5. Some of the topics related to legal risk include:
  • contracts
  • background checks
  • taxes
  • insurance
  • financial audit
There are sites that go into much more detail with much more expertise on these sorts of matters than I possibly could. Here are a few:
6. Smaller churches have traditionally handled such things by way of someone who happens to be gifted with accounting or finance. Small churches often have individuals with such gifts in attendance and they often get elected church treasurer. Churches also usually have a small group of individuals appointed trustees to be the legal representatives of the church.

Being part of a denomination usually helps in these areas, as there are usually individuals within the larger organization who can create forms and inform about best practices. The larger organization usually has a legal structure within which it operates and the smaller church can simply fill in the blanks of that legal framework. Larger churches will typically hire someone to take care of these dimensions of the church.

7. So a church should have by-laws that establish who has legal authority within the church. For my church, The Wesleyan Church, our Discipline establishes the overall legal framework for churches in the denomination.

My denomination gives yearly tax advice to its pastors and churches. The tax situation of ministers is more complicated than for most people, and it is not uncommon for those who prepare taxes not to be familiar with the details. Ministers are usually considered to be self-employed, which means that they can deduct a housing allowance from their salary. They also then have to pay their social security directly (rather than the church paying it).

8. The ins and outs of such things can be rather complicated. For example, the Affordable Care Act and the Fair Labor Standards Act put restrictions on part time labor and require insurance for certain people. But these are moving targets, especially as presidential administrations change. Hopefully a local church is either part of a denomination tracking such things for them or it has one or more gifted individuals who can seek out the proper information.

The Affordable Care Act provided new means for pastors to have solid health care. Denominations use different insurance groups. Some pastors use groups like Brotherhood Mutual or Christian Healthcare Ministries. Some of these groups operate by reimbursing members after they have paid for an expense. In this way, their yearly cost depends on the actual amount of medical expense after the fact rather than on a calculation of a probability beforehand. The downside is that the insuree may be out of pocket some in the meantime.

9. A church's financial books should have a yearly audit by a third party that does not have conflicts of interest with the treasurer. Accountability is key to preventing and catching wrongdoing, as well as to making the broader congregation have confidence in the church.

10. Special care should be taken in relation to those who would work directly with children. A background check is in order. This should be a policy rather than a matter of special resource. No one should be singled out.

It is good practice for youth groups to have parents sign their permission for any special activities that may take place. Such permission usually asks for emergency contact information and perhaps permission to get medical treatment if necessary. Sometimes such permission forms ask the parent not to hold the church responsible for any accidents that may take place on the trip or outing. Such statements would not let the church off the hook for any gross negligence.

11. Confidentiality is not only loving and therefore Christ-like. It is wise. The private information of employees should be kept private. The biblical world was a shame culture but the Western world is not, and shaming does not have the same consequences that it had in the biblical world. "Discretion is the better part of valor."

12. I would hope that the church--of all institutions--would be an equal opportunity employer. Churches that do not hire women or people of color for those reasons are a disgrace and embarrassment to God and the kingdom. The composition of a church should at least look like the community in which it is located. Even better, it should move toward the kingdom of God in Revelation 7:9, where people of every nation, tribe, people, and language will be present on an equal footing.

13. When deciding whether to take a risk, there are a number of options:
  • Don't take the risk.
  • Reduce the risk in some way.
  • Share the risk with some other entity.
  • Fully take on the risk. [3]
Doing a risk assessment should be part of any new proposal. There will always be risk in any decision--including not making a decision. Doing nothing is often much riskier than taking a chance on some other course of action. This relates to the hats of Edward de Bono's Six Thinking Hats. In this tool, he suggests your group think through a decision by going through several "hats" in the process. You are not supposed to mix the hats but only use the way of thinking of each hat, one at a time (I have changed the hats from how he used the colors):
  • gray hat - facts and figures, data only
  • red hat - how are you feeling about it (no facts, just feelings)
  • yellow hat - what are the negatives (I am changing this to relate to caution)
  • orange hat - possibilities thinking, positive speculation (changed from his list)
  • green hat - creative thinking
So when you are wearing the yellow hat, as I am defining it, you consider risk and possible negatives. You get it all out of your system. Then you have to let the other hats have their full say when you are doing them. The yellow hat can be put on again but it is not allowed to infect the orange or green hat times as I am defining them. This limits naturally negative people to just those parts of the discussion when the negatives are being discussed, when the "yellow hat" is on.

Bottom line: "Be wise as serpents and harmless as doves" (Matt. 10:16).

Next Week: Pastor as Leader 37: Muzzling Oxen and Burying Talents

[1] The Righteous Mind.

[2] Great by Choice.

[3] See "Risk Management" in Wikipedia.

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration

Sunday, February 19, 2017

Seminary PL35: Leading Meetings

This is the fourth post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the thirty-fifth post in a section on the Pastor as a Leader (see at the bottom).

The previous post was on project management. This on is on leading meetings.
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1. I have often said that only people who do not like meetings should lead meetings. Meetings that go on and on without accomplishing anything are torturous to many and probably a waste of people's time.

Of course, if it's fellowship you're going for, then that is a valuable purpose. But you have to wonder if there are better ways to accomplish it. Church board meetings often take place on a weeknight after people have had a full day's work. It's unlikely that most people are looking for hours and hours of time given where nothing is accomplished.

Different people also have different personalities. An extrovert may thrive on lots of personal interaction in a business meeting while the introverts are suffering in silence and the task-oriented personalities are going crazy. In most cases, meetings for fellowship should be kept separate from meetings meant to accomplish things.

2. Again, some people love to schedule meetings. But in an organization, a meeting that does not accomplish anything or move toward accomplishing something robs the organization of time that could have been spent accomplishing something. If you do not have any business, cancel the meeting. Most people will thank you.

The leader calling a meeting can forget that the other people may not be as invested or focused on the domain of that meeting as he or she is. The people in the room may be sitting there dreaming of all the other things they need to do while the oblivious leader of the meeting is obsessed with his or her world. Again, this will be perceived as a waste of time.

3. So there are ad hoc meetings that are called to address a specific task or purpose and there are regularly scheduled meetings. A specially called meeting can help bring the right people into a room to address a specific concern or project. In such cases, you want the right people in the room--the people with the best ideas and the people who are in a position to get something done. You'll have to use your judgment on people who might be offended if they are not invited or consulted.

A friend of mine once said, "If there are more than six people in the room, then the decision is being made elsewhere." Groups of a certain size are not well-suited to formulate plans or draft policies. In most cases, some smaller group will have come together to draft a proposal that is then only modified in a larger context. A church board or organization's board should thus not be too big, unless smaller committees are doing the heavy lifting and the larger board is only amending or ratifying the proposals drafted elsewhere. Ten is a round number.

4. Regularly scheduled meetings ensure that the normal operations of the church or organization are moving forward. Sometimes such meetings serve as a check in, a time to report and keep the different members connected. Again, such sharing can get out of hand, but keeping connected as a team is a significant function. Sometimes the function of such meetings is to keep the boss informed of what the organization is actually doing, what its successes and problems are.

I have been on several committees where the purpose was not so much to make decisions but to keep communication flowing between separate parts of the organization. For example, I am on a "coordinating council" whose current purpose is to keep the three different ministry units of the university aware of what the other units are doing, even though they are organizationally separate from each other. At one time I was on a council whose main purpose, I thought, was to keep the Provost of the university informed about what all the different academic units of the school were doing, although occasionally to seek advice. So there are other legitimate purposes for a meeting, not only to make decisions.

5. An agenda should be sent out before a meeting, and then minutes should be kept of the meeting. Minutes are a record especially of the motions and votes taken at a meeting, perhaps including who made motions and who seconded them. A person is usually elected or designated as a secretary to keep the minutes. They can be more or less detailed. Some items can be left out of the minutes or only referred to obliquely, if they are sensitive. The most important aspects of minutes are the motions and decisions made.

A typical agenda consists of:
  • Opening prayer
  • Approval of minutes
  • Reports
  • Old Business
  • New Business
  • Adjournment
A good leader of a meeting (the "chair" of the meeting) will try not to let things get bogged down at any one point. Some people like to talk, for example. Others probably do not talk enough. I knew one group that had a stuffed animal that you held if you were speaking. Then someone else could take it away from you if you went on too long. I personally felt that approach was unnecessarily demeaning, but it seemed to work for that group.

Reports can especially sap a lot of time. You might ideally then distribute them before the meeting so that they only need to be summarized at meeting time. Getting materials to a committee several days in advance is extremely helpful in minimizing the actual amount of time you need to spend on matters when you are together.

Assigning time limits to each part of the agenda is especially helpful in moving the meeting along.

6. If you get bogged down at some point of the agenda, you will need to make some decisions. What really needs to get done at this meeting for the organization to move forward? What can wait for the next meeting? You might arrange the schedule to get a number of small tasks done quickly so that the remainder of time can be given to a larger item.

There is one meeting I go to where I know I will be deferred to the next meeting if we hit any snag with my proposals. I would say that the leader of the meeting has an internal clock and if I don't have my ducks in a row, I will get postponed. I would say that is the sign of a good leader of a meeting.

Old business is of course business carried over from a previous meeting. Usually you will address such matters first, but it is generally the prerogative of the person leading the meeting to order the agenda in such a way that the most urgent items get taken care of. New business is of course business being introduced for the first time.

Many meetings last an hour, a nice duration. Many others go an hour and a half or two hours. The more important the meeting, the more appropriate for it to go a little longer. But meetings shouldn't waste people's time.

The chair of a meeting usually does not participate in the debate but serves to make sure it runs smoothly and that the proper rules are followed. If a chair wishes to participate in debate, he or she might ask someone else to chair the meeting or might relinquish the chair for a brief period of time. The goal of a chair should be to be objective, like a judge.

7. It is conventional to use Robert's Rules of Order as the basis for running a meeting because they provide a framework for maintaining order. Otherwise, especially when there is disagreement, a meeting can descend into chaos. Many organizations have "by-laws" or "standing rules" for the way they conduct business. Often one of these by-laws will state that Robert's Rules of Order serve as the basis for how business is conducted. These rules are also called, "parliamentary law."

Of course some personalities can go overboard. It's almost comical, but also quite frustrating, when debates over parliamentary law erupt in the middle of a meeting. In such cases, an organization sometimes has a "parliamentarian" to give a ruling on who is in the right. Process oriented people can especially get obsessed with the way things are done and lose sight of what you are trying to get done.

It should go without saying that the goal is the goal, not the process to get there. Good practice in process serves the purpose of getting to goals smoothly with everyone on board and with proper ethics observed. Obsession on process that goes beyond moving toward the goal smoothly and ethically is just plain unhelpful, perhaps even neurotic.

8. Parliamentary law follows the pattern of 1) motion, 2) second, 3) discussion, and 4) vote. The idea of a "second" is that more than one person has considered the idea worthy of discussion. "Seconding" a motion does not necessarily mean you will vote for it. In fact, you do not have to vote for something even if you motioned it. Something can be worthy of discussion even if it is voted down in the end. Motions that come from another committee are considered already to have been seconded.

Usually you do not discuss a motion until it has been seconded, but common sense is in order. If you know you are going to discuss and vote on something, then taking the motion and a second is a bit of a formality. Remember, the purpose of the rules is to get you to the goal. Man was not made for parliamentary law, but parliamentary law for man.

Most votes require a majority vote, and you need to have a quorum for the vote to count. A quorum usually means that one more than 50% of the voting members are present at the meeting. If it is an important issue with strong feelings and a divided committee, it is most ethical to defer consideration until a substantial number of the committee are present. However, if appropriate notice has been given and the meeting is normally scheduled, then any decisions technically stand. [1]

9. There are some subsidiary motions that are sometimes used in more formal settings. Here are just a few:
  • If discussion is dragging on and on, such that the discussion has reached a kind of stalemate, you can "move the previous question" in order to end debate. Simply saying these words does not end debate. You need a two-thirds vote to end debate. The motion is not subject to discussion but must be taken immediately. If two-thirds vote in favor of ending debate, then you must then immediately take a vote on the motion that had been under consideration.
  • The motion to table a motion means that the topic will go away indefinitely until someone moves to take off the table that item. Both motions require a simple majority vote. Neither of these motions is debatable. A vote on whether to table or take from the table should be taken immediately. [2]
  • You can move to amend a motion. That motion must be seconded. Then you discuss the amendment and vote on it. It is common for people to get lost in what you are voting on. Good leaders usually then clarify, "We are voting on the proposed amendment now, not the original motion."
  • A point of order is when someone wants to point out that the process has somehow gotten off track. A point of clarification or information asks for the leader to clarify what's going on.
  • Other motions include to postpone, to refer to committee, to call for a "division of the house" (that is, to count the votes rather than simply go on the impression of a voice vote), to "reconsider" something already voted down (someone who voted for the motion needs to make this motion), to have a "point of personal privilege," to appeal the chair's decision, and to "divide the motion" into parts to be considered separately.
Here's an online "cheat sheet" for Robert's Rules. Many of these rules are unnecessary for a smaller, less formal situation where everyone is on the same page. For example, if everyone is ready to adjourn, taking a vote seems a bit overkill. Similarly, most will be in complete agreement to "postpone" an item to the next meeting. Why waste time taking a vote? However, if in doubt, do it right.

10. A colleague of mine tells a story from Wesleyan Church history to impress on students the value of knowing parliamentary law. In the 1970s, there had been a study committee to explore a merger between The Wesleyan Church and the Free Methodist Church. The committee recommended merger.

But at the general conference, the crafty general superintendent asked for a motion to "receive" the recommendation with heart felt thanks, not to "adopt" the recommendation. A motion to receive was made, seconded, and the majority of the body voted to "receive" it. I personally left the conference thinking that we had just merged denominations.

But they had only voted more or less to thank the committee for their work. No motion to adopt the recommendation had taken place, and the two churches remain separate to this day.

Next Week: Pastor as a Leader 36: Risk Management

[1] Although see the motion to "reconsider."

[2] I heard a story recently about a motion that had been tabled, but a certain group was so insistent that it be killed that they voted to take it off the table. The motion then went on to be passed. If they had just left it alone on the table, it might have never been brought up again. :-)

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration

Sunday, January 22, 2017

Seminary PL34: Project Management

This is the third post on church administration in my "Seminary in a Nutshell" series. In this series, I first did a section on the Person and Calling of a Minister. Now this is the thirty-fourth post in a section on the Pastor as a Leader (see at the bottom).

The previous post gave a number of tips on time management as a leader, manager, or administrator. This post addresses the question of project management.
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1. Project management is the orchestration of a project toward its successful completion in a certain amount of time. It thus involves 1) a certain set of outcomes, 2) an ordered timeline to achieve the steps leading to these outcomes, and 3) a mechanism to ensure this timeline is kept.

(1) Project Generation
Obviously the reason a need for project management would arise is because you have a project. In other words, we begin this entry with the assumption that someone or some group with the authority to do so has set a goal. It could be an individual--perhaps I as an individual want to write a book. It could be a leader--we want to have a fifty year anniversary gathering. It could be a department--we want to launch a new degree or have a quadrennial event.

(2) Initial Approval
2. Let us go ahead and say that the first step is approval. This may be as simple as "I'm committing as an individual to do this project." In other cases, approval may be more involved. If it is a group project that you do not have the authority to initiate, then you will surely need the approval of the other members of the group. [1]

In most organizations, there will be a more formal approval process for major projects. It could be that you only need the approval of your department. Having an affirming vote is often helpful even when it is not technically needed.

Although be wise. Do not cause yourself unnecessary trouble. An easy though unnecessary unanimous vote adds power to your project. An unnecessary vote that will detract or even derail a needed project is another thing.

I was in a church board meeting where a vote was taken on a project that may or may not have needed a vote, but it was a slightly controversial project and the pastor on the spur of the moment asked if we thought it would be helpful to take a vote. The on the spot vote was unanimous (although I suspect one or two might have gone along with hesitation) and now the pastor had a real tool whenever further questions might be asked by members of the congregation: "This was unanimously passed by the board."

On the other hand, a conflict laden vote, when such a vote is not necessary, is a judgment call. Let's say you have a small minority of "grumblers" whom you know are going to make a stink about a project even though the majority are on board and their approval is not technically needed. Will giving detractors a platform to grumble create unnecessary negative energy toward the project? At some point, it's better to move forward and let them grumble in a corner rather than give them a forum to derail a project with broad support when formal approval is not needed.

(3) Formal Proposal
3. After you have achieved the necessary approvals, the next step is often putting together an official proposal. In many cases, a good deal of preliminary or hypothetical planning will have been necessary as part of the approval process. Who are the stakeholders who need to be consulted? What resources are necessary to achieve the project? A pro forma is a financial prospectus that determines whether a new venture is financially sustainable, often for the next three to five years.

Let's say your church currently does not have any discipleship program of any kind. No Sunday School, no Sunday night services, no small groups. So let's say you have a burden to start some. At some point you will want buy in from your church board and congregation. If you know you are going to get green lights readily, it's best to let them know you are thinking about, say, introducing small groups at the front end. Generate enthusiasm and anticipation.

On the other hand, if you are going to face opposition--or if you know that the wrong people will try to hijack or dominate the planning or process--you may want to have a proposal more developed before you begin talking about it. For example, you may want to have a task force group lined up with people you know are more likely to generate the best ideas before you open the door for just anyone to volunteer. A task force is a somewhat ad hoc group (that is, not a formal group in your organizational chart or structure) created to address some task.

4. So let's say your project is to create a series of small groups for the discipleship of your congregation. Let's say you have the needed approvals to put a proposal together. Now you need to plan enough to get the proposal approved.

What people need to be involved to come up with the best plan? Some people may have to be involved because of the positions they have in the church. Ideally, you want the best idea generators. Unfortunately, sometimes they are not the people with the official positions. If for some reason they cannot be in the planning room, you will want to meet with them separately to pick their brains so that you can bring them to the room, so to speak.

What are the components of the project? What are its dimensions and its elements? What are the different ways to divide up the project? For small groups, there may be "affinity groups" that serve as a basis for dividing up the congregation into groups. Sometimes these are a matter of age. So small children obviously will not do well in the same groups as older people or teenagers.

When will these small groups meet? All throughout the week at different times? All on the same day or night? You will probably want to begin the planning with a brainstorming session where all ideas are welcome. You might pass out sheets of paper and markers for everyone to put down every idea that comes into their minds and then tape them all to the wall. Then you group and organize them into categories.

A detailed proposal might include:
  • a clear statement of the project, including what outcomes the project hopes to achieve
  • what resources are necessary to achieve those outcomes, including 
  • what people are necessary and 
  • a financial pro forma of some sort, with 
  • the impact on other programs or projects (i.e., what is the "opportunity cost," what opportunities you will have to pass up on because you are taking this one)
  • a general timeline for how the project will unfold and reach its goal, and 
  • how you will measure success or the achievement of the outcomes ("assessment").
(4) Planning
5. So let's say you have a more formal proposal approved, if it is necessary. If so, you may already be well on your way in the planning of the project. For example, you may know what people, materials, and finances you will need and you may have a general timeline. You thus have at least a general sense of the process.

You need to know enough at the start to know that you can reach the goal or at least that you have a reasonable chance of reaching the goal. When visiting a certain foreign country once I was amazed at the number of half built buildings in a certain city. Someone had enough money to start building but apparently ran out of funds mid-stream. The hope apparently was, some day, to have enough more funds to finish it.

In general, you don't want half built buildings. You need to count the cost and have a good sense of the resources needed before you start a project. At the very least, you need to be reasonably sure that you will be able to build the landing gear by the time the plane needs to land!

6. At this point a PERT chart is handy. This is basically a much more detailed version of the timeline you created as part of the proposal stage. A PERT chart is a "Program Evaluation and Review Technique." It is basically a visual lay out that says, "This needs to happen before this can happen."

You can build a PERT chart either moving forward or moving backward. So for a new degree at my university:
  • It first has to pass the local school in which it is located. In my case, this means both the School of Theology and Ministry's (STM) curriculum committee and its faculty.
  • Then it has to pass two intermediate committees within the college in which my school is located: a) the curriculum committee of the College of Arts and Sciences (CAS) and b) the assessment committee of CAS.
  • On the larger scale, it finally a) is seen by a group called the "Academic Affairs Committee" and b) has to be passed by the Faculty Senate of the whole university. [2]
This process cannot really be sped up. Most of these committees only meet once a month, so the PERT chart for unfolding a new degree is fairly rigid. One of them, the Faculty Senate, requires "two reads," a first read one month where the proposal is presented and a second read the next month when it is voted on.

Sometimes it takes more than one month for a proposal to get through one of these committees. The result is that you sometimes "count back" from the time you want to launch the program to know whether it is possible to get it through in time.

7. In a church or business (or your personal life), the schedule for accomplishing a project may be more flexible. In that case, you may want to "count back" from the project deadline and fill in the time in between accordingly. If a timeline is unreasonable at any step in the process, you will want to extend your final goal deadline.

You may also want to distinguish between an ideal schedule and critical deadlines. The ideal schedule is hopefully a comfortable and doable chain of events with some cushion built in. However, there is also a critical timeline, the one that would put your goal in jeopardy if you do not keep to it. For example, if you want to have your first service in the new building in January, then the new building has to be built by then.
(5) Process
We have inevitably talked a fair amount about process in the course of talking about approval, proposal, and planning. Some personalities are fixated on process, but more often than not there is not a single right way to do something or get to a goal, despite the more obsessive personalities among us. The goal is the goal, not the process to get there.

However, once you have agreed on a goal and an overall timeline, you will want to keep it. At this point, it is often helpful to have a project manager, someone whose sole or primary responsibility is to keep the project on schedule. This is the conductor of the symphony. It is not usually a high level leader or even manager. It is often a secretary or even a person hired temporarily until the project is finished (think wedding planner).

Since the leaders who cook up an idea usually have to lead and manage much more broadly than a single project, a project manager is someone there, if necessary, to nag or prod the key players to get their part of the project done on time. There is even special project management software to help (e.g., Microsoft Project).

This person might have a more detailed kind of PERT chart called a Gannt chart, which breaks down each step in the process into individual tasks.
Taken from Wikipedia
(6) Completion
If the project has been designed well and everyone has met their deadlines, then the project will hopefully be successfully accomplished on time. Then you can move on to the next project!

Next Week: Pastor as Leader 35: Leading Meetings

[1] See previous entries about being wise about spending your leadership capital over the opposition of others.

[2] The process is actually more cumbersome than this, as it has to go through the same basic process (minus the Senate) as a prospectus before it even becomes a formal proposal. Then it has to run through the whole system a second time before going to Senate. It's hard to imagine getting something through the whole process in less than four months. Five or six months is more likely. In the initial days of the Seminary, when we were just a start up, it could go as quickly as a) AAC with buy in from the faculty, b) Grad Counsel, c) Senate. I had some proposals approved in less than two months. :-)

Leadership in General
Strategic Planning
Church Management
Conflict Management
Church Administration