This is part of a series of posts on the ways in which the structures of the church can inhibit all the people of a community of faith from fully expressing their ministry. Although congregations that are anxious about their future often try putting in place a new structure, thinking that that will solve their problems, it is important to note that changing the structures alone will not solve a church’s problems. Structures that no longer function well are often a sign of deeper issues that need to be addressed. As Christendom fades, the structures that fit Christendom stop serving the mission of the church. It is helpful to understand the underlying assumptions and dynamics that structures serve.
Some structures encourage a culture of passivity. In most United Church of Canada congregations, the current model of church is structured in ways which give the message that the ‘real minister’ is the appointed or settled ordered ministry personnel. For example:
* Meetings of the congregation’s Board or Council cannot be held without the ordered minister present;
* Until recent changes allowing ‘sacraments elders’ and diaconal ministers to administer the sacraments, only ordained ministers could do so.
* According to the Manual, the Session is responsible for the conduct of worship in a congregation. However, many Session members are unaware that they have this responsibility and authority. In practice, it is often the ordered minister who makes the decisions about what will and will not take place. This may also be the case for other committees and functions in the congregation, especially where the ordered minister is the chair of the committee.
* Worship spaces are often set up to facilitate the leadership or performance of the few, especially of the presiding minister and preacher. Typically, one third of the space is reserved for the presider/minister, the choir and the music director. The lighting, sound system and acoustics primarily accommodate the needs of the few who lead worship from the front of the sanctuary.
* Congregations are required to provide money and time for continuing education for their ordered ministry personnel; training for ministry leadership and/or faith formation of all the people is often not included in congregational budgets. When churches cut their budgets, programming areas are often the first to be cut back.
* In most congregations, pastoral care is considered to be primarily the work of ministry staff, rather than the work of the whole Body of Christ for one another. Often people don’t consider that they have been visited by ‘the church’ unless an ordered minister has made the visit.
*Until the 2012 General Council, it was the ordered ministry personnel in a congregation who were considered responsible for keeping the ‘peace and good order’ of a congregation and could be sanctioned for disruptions.
These kinds of structures have cultivated a mindset that fuels dependency on ordered ministry personnel. They leave many congregations with over-functioning clergy and many under-functioning members.
The Holy Spirit calls and gifts all the baptized so that the Church can participate in God’s reconciling mission in the world. That mission is large and life-transforming: it heals and makes new; it sets people free and gives them hope and courage and strength; it challenges people to live at their best and to become more than they were before; it shapes communities where authentic life flourishes. As people participate actively in God’s mission, they experience the thrill of doing something significant with their lives.
When the structures of a congregation give real power and authority mostly to ordered ministry personnel, there are few opportunities and little encouragement for the rest of the baptized community to exercise their Spirit-given gifts and callings. Most of the people become passive consumers of the goods and services of the church rather than active participants in God’s mission. People who want to make a difference with their lives look elsewhere to offer their gifts and time and energy. The congregation loses the full expression of its ministry and mission.
On the other hand, when people feel that they have ownership of the work of the congregation, they are motivated to grow in faith and in the exercise of their gifts. Many new and renewing congregations are creating structures that give power and authority to as many people as possible. Some use spiritual gifts inventories to help people discern their gifts and vocations. The primary focus of the structures is on helping people live into their gifts and callings, not on keeping the organization going.
For example, Eagle Ridge United Church in Coquitlam, British Columbia states in its Philosophy of Ministry: “Leaders of healthy churches understand that one of their primary roles is to equip, support, motivate and mentor individuals to become all that God wants them to be . . . Ministry of all Christians is best performed when in line with a person’s life gifts, spiritual gifts, personality type, values and passions. The role of church leadership is to help its members identify their gifts and integrate them with ministries that match their gifts.” Convinced that every member is called into and gifted for ministry, the congregation invites everyone to take an inventory, LifeKeys. Through an intensive set of exercises that discern a person’s “spirit-given gifts”, personality, values, and passions, LifeKeys helps people discern what the Spirit has called them to do in service to Christ’s mission. The process can be done in a workshop that takes a day and a half, or in an eight to twelve week seminar series. After taking LifeKeys and having its results interpreted, members are encouraged to join Life Groups, small groups of no more than twelve people who gather regularly around a common interest for spiritual growth and nurture.
Its structures include a Ministry Development Team whose purpose is “to facilitate every member of Eagle Ridge United Church to do ministry . . . [by] regularly providing opportunities for members to discover the direction of their ministry through LifeKeys and following up with each LifeKeys graduate to help them either find a ministry of which they can be a part, or assist them in creating a new ministry. This ministry also oversees and supports the LIFE Group ministry”. People are encouraged to join congregational teams based upon their spiritual gifts.
The whole congregation is also encouraged to develop six spiritual practices as a way of journeying deeper into discipleship. Regular opportunities for deepening spiritual practices are offered.
The congregation recognizes that not everyone will sign up for long-term groups. They will, however, sign up for several short-term group experiences over a long period of time. The pastor, Dave Anderson, draws on Kennon Callahan’s distinction between people who are ‘marathoners’ and those who are ‘sprinters’. Most people these days are sprinters, willing to make only short-term commitments. However, sprinters can be encouraged to become ‘serial sprinters’. They will make a number of short-term commitments over extended periods of time. The leadership of the congregation develops its opportunities for spiritual development with that in mind. They have also discovered that people have a hard time committing to weekly gatherings; they are more open to groups that meet every two weeks. The small group ministry is responsive to those realities.
Read Full Post »