Ye Must Be Born Again

published on Monday, February 15, 2010 by admin

Her first response to the gift of new life was to burst into tears.

Moments before, the heavens had been ripped open for her. Light flooded in. She found herself transported into a whole new world: the dark, comfortable existence of the past was left behind in an instant. Everything, everything was suddenly unfamiliar.

She started to cry – a mixed wail of anger and fear. Little rivulets of tears tumbled down her cheeks. She gasped and struggled to breathe.

She clenched her eyes shut tight, as if she could will herself back into the darkness by pretending it was all just a bad dream.

But there was no going back.

She felt utterly helpless.

But there was help. Suddenly she was surrounded by voices and hands eager to soothe and to comfort. “There, there, it’s all right,” they said. “It’s OK, honey. We’ve been waiting for you.”

They tended to her. They washed her. They cleared her lungs, allowing her to breathe – and to cry even more loudly.

Then they swaddled her and handed her to her proud father- to me. Seven pounds and one ounce of new, abundant life, trailing (as Wordsworth wrote) “clouds of glory”.

My response to the gift of new life was to have tears in my eyes as well.

Late that night, after the joyful visits with family, the inspections by doctors and nurses, the love-sick hours cooing and snuggling, I sit in silent darkness staring out the hospital window while holding my sleeping baby daughter in my arms. I think of Nicodemus, talking with Jesus by night.

Nicodemus tells Jesus that he knows Jesus is something special from God. After all, he’s seen Jesus’ miracles with his own eyes.

But Jesus tells Nicodemus that it’s not enough merely to behold a miracle and think you know what the kingdom of God is. To really see the kingdom of God, Jesus says, you must experience a miracle inside of yourself.

It’s not enough to merely behold new life, or even to hold it in your arms. You must become new life. You must become the helpless, frightened, dependent, beautiful little baby yourself.

“Ye must be born again,” Jesus says – “from above.”

As I stare out the window, like Nicodemus, I begin to talk to Jesus by night. I think of the changes ahead for my little family. It has taken my wife and I three years to figure out how to live with a preschooler. We’ve finally mastered the routine of play-time, dinner, bath, and bed-time. Our three-year-old is finally potty-trained, finally sleeps through the night. Now we’re going to have to learn all of these things over again. We must learn anew how to be a family, and how to glorify God together.

I meditate on sleepless nights, doctors’ visits, and mountains of dirty diapers. The womb of the past is left behind: now I am surrounded by the unfamiliar. I face changes that make me want to cry tears of both joy and fear. I feel helpless. I want to close and clench my eyes. There is no going back.

Then I look down at my sweet, sleeping baby daughter again, and I am overcome anew with love. I see a miracle with my own eyes. And yet there is more: I feel miracles inside of me.

With my daughter’s birth, the heavens have been ripped open for me. Light floods my soul. I find myself in a new world.

I have been born again, again.

I am swaddled in the arms of my heavenly Father-

and it’s wonderful.

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How to Introduce Sustainable Change Into a Traditional Rural Church

published on Thursday, February 4, 2010 by admin

(In a previous post, we discussed the first steps of How to Introduce Sustainable Change into a Traditional Rural Church. After we have earned the trust of our people, instilled in them a sense of our present and active God, discerned that a proposed change is truly of God and not our mere preference, reflected upon whom would be affected by the change, talked with a wise friend outside the congregation, and thought about how to narrate the change, what comes next?)

7. Seventh, we talk face-to-face, informally, and individually with potential “early adopters.”

We will know who in the congregation might be most agreeable to change that is needed. In conversation with them, we should bring up the possible change, and try to get an early impression or reaction to it from them. All of these conversations should be prayed for in advance. If they respond in any way positively, we should talk further with them at a deeper and more serious level. We narrate the change theologically, in coherence with the church’s tradition, and in explanation of the good that it will bring. We will eventually talk to several of these people, and attempt to establish a potential core group who will look positively on the change: all change always involves a "leading edge" of early pioneers. Allow these pioneers to take some ownership of the change, so that this is no longer “the pastor’s idea.” We should be open to incorporating the core group’s suggested changes or amendments to the change. At this point in the process, we are trying to talk the change through at the less-threatening “gossip” level of conversation, so that it can begin to inhabit the imaginations of people.

8. Eighth, we can try to “float” the change, or something like it, in a sermon or Bible Study lecture, just to plant it in other imaginations.

In a sermon, we can say, “God has me wondering, what if we . . .”. We suggest something to plant it in imaginations. Change is always an act of the imagination first. Notice whose eyes light up, or who nods in response to what you have shared. Talk about this further with them.

9. Ninth, after having talked the possible change through informally with a potential core-group, and after having floated a trial balloon in a sermon or Bible Study, we seek to talk with those who have power in the decision-making structures of the church.

By this stage, we can talk directly with individuals who will have a say in deciding about the change. These conversations should be prayed for in advance. Some will already know by now that you have mentioned the change to a few people. We can tell them why the change is important theologically, for the church, and for its members. We can share with them that there are others who feel the same way. We an answer their questions and respond to their worries. We invite them to help us to think through what is the best way for the change to happen, and involve them in the process. In these ways, the change is well talked-through in informal channels long before it is formally discussed. As we do so, we are mindful that those with authority in the church are not always the chairs of committees.

10. Tenth, After we have talked the change through with enough people, allowed it to inhabit their imaginations for a time, and spoken with some of the people in positions of authority to get their input, we will hopefully have developed enough of a consensus to talk openly about the possible change, and to put it on the agenda of a decision-making meeting.

It is important here to be transparent, honest, and to overcommunicate about the proposed change, what it might mean, and how it may impact the church: as well as when it will be discussed at a meeting. Everyone should know exactly what is going on. The point is to be straightforward, so that people do not feel the change is being ram-rodded through or passed in secret.

11. Expect and accept criticism without fear.

Listen to it, let the critics be heard, but do not take it personally. Do not be afraid of criticism or conflict: receive it, listen to it, and, if necessary, let go any angry reactions you might have to it through prayer. Talk to the colleague whose advice you have sought earlier. Do not overestimate the size or power of the dissenters. Focus on the “yeses,” while showing great respect and attention to those who might disagree. Perhaps even invite them along in the discussion, giving them some ownership in the process.

12. At the decision-making meeting, be prepared to give your best presentation of the change and how it will be undertaken.

Pray for this meeting. Again, justify the change theologically, from the tradition of the church, and from the perspective of how it will benefit the church and the membership, as well as perhaps others. Share the five P's: the Purpose, Picture, Plan, Past, and Part to Play. Show that you have humbly heard the critics’ perspectives by charitably articulating them, but gently respond to each concern. Be honest and transparent about the challenges of the change. Try to have anticipated any and all questions that may be asked.

13. Consider introducing change gradually, or on a trial-basis. Patience is a virtue.

People are often more open to change if they know it is made on a provisional basis, if it is slowly introduced, or if it has been talked about for a long time before-hand. One reason people oppose change in the rural church is that it has been their experience that if a change is introduced, it will be here to stay forever: so what if the change does not go well? It is thus good to be clear that any change will be re-evaluated for its effectiveness to the initial vision. It is also good to introduce that change slowly.

One rural church had a core group who discerned that the church needed a projector and screen in worship. The core group talked the proposed change over several months before bringing the issue to the Board. They articulated clearly how the screen would help them connect a younger generation to God in worship, and how it might help some of the elderly to see the words of hymns more clearly. When the board approved the proposal, and after the projector and screen arrived, it was left in the open on display in the pastors’ office for several weeks. Afterwards, it sat for several more weeks at the back of the sanctuary. People became more comfortable with the screen’s physical presence. When the screen was installed, it was not even used at first, in order to give people time to get acquainted to seeing it. On the first Sunday it was used, it was used only for one hymn. Slowly, over time, the congregation accepted and embraced the change as something God was doing in their midst.

14. Acknowledge the grief and anxiety and loss that people feel during times of change, and speak an encouraging word.

Help your people to narrate the first difficult steps of change as “growing pains,” or the pain of childbirth, where something new is being born. Acknowledge their anxieties and sense of loss, but remind them that better days are ahead.

15. Evaluate the change down the road.

A few months down the road, take time to discuss and evaluate the change. How has it worked? What has worked well? What has been a greater challenge than expected? Nearly always, the change will need to itself be changed, in a never-ending process of refinement. Often, however, leaders are simply so happy to have accomplished the change that they never return to this all-important step.

Faithful and sustainable change is introduced by God into the rural church in through leaders who have the courage to be agents of change, and who care little for who gets the credit for the change itself.

All who would be agents of congregational sanctification would do well to follow the advice of Rev. John Perkins:

“Go to the people
Live among them.
Learn from them.
Start with what they know
Build on what they have:
But of the best leaders
When their task is done
The people will remark
‘We have done it ourselves.’

These are just a few of my thoughts. What are your thoughts on how to best introduce lasting change into a traditional church? What do you resonate with? What have I left out? What was the last change you were led by God to serve as a catalyst for within your church?

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How to Introduce Change Into a Traditional Rural Church: Part One

published on Thursday, January 28, 2010 by admin

(In a previous post, I shared a few thoughts on "Change and the Rural Church." Here I share Part I of some (hopefully) helpful and very specific thoughts on how a leader might introduce blessed change into a traditional rural congregation.)

William Bridges’ book Managing Transitions: Making the Most of Change offers some helpful “handles” that we can grasp onto as we lead a rural church through a process of change. Bridges lists four “P”s to keep in mind when leading change: Purpose, Picture, Plan, and Part to play. First, a leader must help others to understand clearly the Purpose behind the change. Then, she or he must give people of Picture of the change: to help them imagine what they change might look like, especially the good it might bring. Positive change often begins with an act of the imagination. We should also share with our people a Plan: an outline of the steps and schedule with which any change would move forward. Those who are affected by a change need to have the process of change clearly communicated to them. Finally, Bridges notes that it is important to give people a Part to play – let them take ownership for the change and for making it happen successfully. Change should never feel like just something the pastor alone wants to do: especially if it is to become a sustainable, lasting change.

With regards to the Rural Church, I might add a fifth “P” to Bridges’ list: Past. When introducing an important change into a rural church, it is crucial that people understand this change as still somehow being congruent with the church’s history and past. A good leader will study the church’s history, and then tell a coherent story about how this change simply represents a logical next chapter in the church’s ongoing narrative.

With Bridges’ “handles” or “hand-holds” in the back of our minds, how then specifically might we introduce a particular God-driven change into a traditionism-bound rural church? Please note that I take it for granted below that a leader has listened, discerned, prayed about, and been convicted of the need for a particular change: how then do we proceed?

First, we earn the trust of our people.

Trust is the currency of change – particularly in the rural church, where everything flows from the gift of relationships. People will consider a change proposed by a leader whom they know and trust. While some trust should automatically be given by congregation members to the pastoral office itself, the truth is that we must also earn and steward the trust of our people. How do we earn that trust? First, by loving our people sacrificially to show them that we care for them: they will trust us to the degree that we have suffered with them. Second, by the honest, transparent integrity of our words and our deeds. Third, by establishing a standard that anything we do will be done right. We earn trust by our compassion, character, and competence in the pastoral role. This trust overcomes suspicion of the word “change” in the rural church.

Second, we make sure the our people are acquainted with the present, active, surprising God who is always doing a new thing.

In our preaching, teaching, and praying, this is the God who should be made known: not a far-away Deist God who has left us to our own devices, but the risen Christ who is always challenging our drowsy complacency, and beckoning and calling and propelling us forward in new endeavors.

Third, we try to be sure that the change is called for by God rather then merely a reflection of our personal preferences.

This requires a prayer of self-emptying, where we genuinely lay down our own agendas and reflect upon what God really wants. We are to be providence-driven, not preference-driven.

Fourth, once confirmed in this, we reflect upon who will be affected by the change, and how they will be affected.

This will help us to navigate the personal dynamics of change, and to know whom to talk to and how to do it. Everything that happens in the rural church happens through relationships. We should walk through various scenarios in this stage, including both the potential positive and negative impacts of the change on the church’s relationship and family networks. It might be good to make a long list of all of the salient features, all of the factors and relationships that might affect the issue or change in some way. Who will be the most affected by this change? Who might feel a sense of loss or anxiety?

Fifth, we talk about the change and its possible impact with a wise friend outside the congregation: particularly someone who may have experience with such a change.

Our friend(s) can help us think through the change and how we might best approach the process of change itself. Ron Heifetz reminds us that sometimes we need to leave the dance floor for a little while and climb up with a colleague to the balcony to get a "balcony view" of the whole situation before us. A colleague will also provide a support network in later stages of the process.

Sixth, we reflect upon how to narrate the change.

We need to be able to articulate why this change is necessary. We should begin with the theological rationale behind the change. Then we should be able to narrate how this change is consistent with the church and its history. Rural people feel the need to tell a coherent story about themselves and the church over time: how will this change be integrated into that narrative? What points in the church’s history are consistent with this proposed change? We should also remember that people act in what they perceive to be their own best interest. We should thus be able to explain clearly how this change will be for the good of the church and of its people.

All of the above is “the work before the work,” but is absolutely essential in introducing change.

My next post, Part II of "How to Introduce Change into a Traditional Rural Church," will lay out the next steps we might follow, including how to gather a core group who takes ownership of the change.

What have I left out so far? What, in your experience, are the other initial elements of introducing a God-driven change?

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