Mission Agencies: Choose wisely

One of the things mission supporters pay too little attention to is the agency that a missionary is or intends to serve under. Mission agencies vary widely in the due diligence they use in vetting potential staff, clarity of direction, quality of strategy, level of empowerment or control, and personnel health. Not all agencies are equally healthy, effective or empowering.

Because of the investment we make in missionaries, it is critical that we evaluate both those we support carefully as well as the organization with which they serve. If either are substandard, the investment is problematic and should be reconsidered.


The most important thing to consider is whether they have made the shift from the Black and White to the Color World - as described in The Nine Shifts. This will tell you much about whether they are leveraged for significant influence in today's world. 

Here are some other markers of good mission organizations:

·  They vet potential staff with great care and are ready and willing to say no or not yet if there are issues with spiritual, emotional, relational or skill health.

·  They deal proactively with health issues of their staff in a redemptive way.

·  They have clarity of direction that is understandable and makes sense.

·  They place people on healthy teams for maximum health and synergy.

·  They stress ongoing learning and education for all their staff.

·  All staff operate with an annual ministry plan and have monthly coaching meetings with their supervisor.

·  They operate with healthy, empowering and strategic leaders.

·  They mandate that their staff raise enough support to ensure that they have a decent standard of living, have adequate health care and are putting aside money for retirement (for long term staff).

·  They want to work closely with the local church when there are personnel issues.

·  They love to work with local churches to help them achieve their mission vision with good missiological practices.

·  They are committed to strategies of multiplication and are developing, empowering and releasing healthy national leaders wherever they work.

·  They are deeply committed to personal, team and leader health.

·   They are innovative, entrepreneurial and empowering of staff.

The Nine Critical Shifts that must take place in missions today

Many mission agencies are still living in the old, pre-globalized world paradigms. The world has changed around them, but they have not changed. I believe that there are nine critical shifts that mission agencies and churches engaged in missions need to make to minister effectively in today's world context. They are also the nine shifts ReachGlobal has made over the past eight years.

Shift One: Moving from being primarily doers to being primarily equippers of national workers. It is no longer about what we, as missionaries, can do ourselves but what we can help others do in their context. Increasingly, we must stand behind and alongside national workers as equippers, coaches, and encouragers rather than in front of them.

This is reflective of what Jesus intended for the church. Paul writes in Ephesians 4:11-12 that “Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers to equip his people for works of service, so that the body of Christ may be built up.” Often, we hire pastors to do the work of ministry for us when, in reality, their job is primarily to equip all of God’s people to be involved in ministry in line with their gifting and wiring.

The application of this in missions is that missionaries are often trainers and equippers of others to help them do what they can do better than us in their context. Thus, in many cases, missionaries are no longer primarily church planters and evangelists but are equippers and trainers of nationals in theology, church planting, holistic ministries, and those ministries that contribute to the growth of the church.

This leads naturally to Shift Two: Moving from being in charge to equal partnerships with nationals where neither party is subsumed under the other and where each retains their autonomy. The day of colonial and paternalistic missions is over. It is a remnant of the black-and-white world. Equal partnerships are the coinage of the color world where each party, missions, and nationals brings different skills and abilities to the table for mutual cooperation.

It is in partnership with national movements that are orthodox in their theology and missional in their activity, bringing the most significant leverage and synergy. This is a natural outcome of the first shift: We are present to help the church grow, and that is done in equal partnerships where each party brings something of value to the ministry table.

Shift three is a natural outcome of the first two. Moving from owning and controlling to a philosophy of “we own nothing, control nothing, and count nothing as ours.” This is a servant mentality that says we are here to serve you in helping you plant churches, develop holistic ministries, and evangelize your people. We will serve you, not control you. Those agencies that serve with an open hand are magnets for indigenous believers to partner with.

Living out a non-controlling ministry philosophy is a prerequisite for partnerships today. It also models the ministry model of Christ and the Apostle Paul and the spirit of humility that Paul speaks of in Philippians 2:5-11. This is sometimes a challenge for Western missions, who are used to being “in control” rather than at a table of equal partners.

Shift four. Embracing the reality that missions are moving from Western Missionaries to Global missionaries. The future is all people reaching all people. Increasingly, missionaries will be coming from the majority world, and our willingness to invite them to the table on our teams and within our structures or to partner with them becomes a test of a servant philosophy.

This also means that we must work to encourage and equip our national partners to become sending entities rather than simply receiving entities. When national movements become engaged in the Great Commission, amazing things happen, and they participate in the joy of seeing new areas reached for Christ.

Shift Five: Moving from dependencies to self-sufficiency wherever possible. Helping indigenous partners grow out of their dependencies on the West by realizing what they bring to the table and by assisting them to fund their efforts from their context wherever possible lifts them up, gives them dignity, and allows us to partner as equals rather than dependents. Dependent partners cannot be equal partners.

This often means helping national partners find ways to finance their ministries more independently and partnering together in places where that is not fully possible.

Shift Six, Moving from addition to multiplication. This is consistent with shift one, from doers to equippers. It is not about what we can do but what we can help others do. While we must often start with addition, basic evangelism, and discipleship, our mindset should always be to move as quickly as possible toward multiplication strategies that allow us to leverage our efforts for the Gospel.

Shift seven, Moving from competition to cooperation, gets more personal for many of us. We are used to doing our thing. We have taught our national partners to do their thing. In the process, we have created ministry silos and denominational entities that work alone in relative weakness rather than figuring out how to work together to propagate the Gospel. We are better together than alone.

This is a time in history when we have a unique opportunity to work together rather than separately for the sake of the Gospel. The world's needs are too high to tackle alone, and we need one another. It is possible if we look at what we have in common instead of concentrating on those things we don't.

This leads me to Shift eight. Moving from an emphasis on my brand to His brand. Jesus did not die for my brand of the church, the EFCA. He died for His bride, the church. That is why we no longer plant EFC churches but seek to plant healthy, indigenous, self-supporting, reproducing, and interdependent churches. The brand is not as important as the spread of the Gospel. At the end of the day, Jesus is not concerned about brand names. He is, however, concerned about His Bride and the spread of the Gospel.

Shift nine. Moving from agency-based missions to church/agency synergy. The vision for missions belongs first to the local church, not to mission agencies. Missions that thrive in the future will be those that serve the mission vision of the local church, domestically and internationally. We are servant organizations. In the globalized world, we no longer have a monopoly on the great commission, and local churches will increasingly go their own way if we do not serve them well.

Let me illustrate these shifts with a real-life example. Six years ago, I met a young couple in Manila from a closed country in South East Asia. They had just finished their degrees and were heading back to work in the complex context of a brutal regime in a profoundly Buddhist context. I knew this individual had leadership stuff in him, and we developed a relationship over the next several years.

Sometime later, a cyclone hit this fragile country. I received an email saying that he had spent all his money providing rice and water to those affected who were without food and homes. He asked if there was any way we could help. 

Over the next several years, we helped my friend develop a ministry team that has rebuilt bamboo homes and lives, done evangelism and church planting where there are few believers, trained pastors, and developed leaders. He is one of the few leaders in this country that works across denominational lines. We helped him develop three businesses, providing funds for his team to fund his efforts. Regularly, we coach, mentor, and train him and his team. They have formed a ministry to train leaders and plant churches nationwide regardless of their brand.

This country is a classic example of the result of propagating our brands over the years. I have been up to the northern mountain village where missionaries in years past liked to live. I won’t forget that town. We landed on an airstrip with animals wandering on it. The only hotel we could stay in as foreigners charged us twenty dollars a night for lousy food, no mosquito netting, and about one hour of electricity daily. I was particularly enamored by the airport security when we left. The airport had no electricity, but we still had to walk through the non-functioning security machine.

Here is the wild thing. You will find every denomination known to mankind in this town and many denominations not yet known to mankind as the original denominations split and formed new groups. It is a hoot to drive through this town in this Buddhist country. All the streets have biblical names, and you pass building after building of different denominations. Here in a country that desperately needs the Gospel, you find an amazing number of small, weak denominations that don’t work together. We trained them well, and they followed our example.

But think about this: In equipping my friend, we have lived out shift one, moving from being primarily doers to primarily equippers. In partnering with him, we live out shift two, from being in charge to equal partnerships. In helping him develop his ministry, we live out shift three, that we own nothing, control nothing, or count nothing as ours. In helping him build his own team, we live out shift four of raising up indigenous missionaries.

We live out shift five by helping him become self-sufficient rather than dependent. In empowering his team, we live out shift six of multiplication. In mentoring him to work with multiple Bible-based denominations, we live out shift seven of cooperation rather than competition and shift eight that it is not about our brand but the Gospel.

In connecting my friend to churches in the States and Asia interested in reaching this nation, we live out shift nine of agency/church synergy. In every way, it is a win for him, us, the Gospel, and his nation. Start multiplying that one example globally, and you see the amazing potential for the Gospel.

Helpful and wise words from a veteran missionary to the US Church

I have been asking our staff for feedback on what they wish their supporting churches understood about missions today. One of these was posted on July 5 and was read by a huge number of people. This response also comes from a younger generation of missionaries who are grappling with the changing context of missions globally as well as in the church in the United States. His insights are helpful.

The reason I share these insights is that unless we get the dance right between local churches, missionaries they support and those they are serving internationally we create complications for the mission endeavor. Dialogue and careful thought about how we do what we do in missions is deeply needed today. Here are his thoughts.

"Their sincere generosity (money, short-term teams, etc.) can actually do unintended harm by creating dependency and undermining local sustainability (as addressed very well in Toxic Charity and When Helping Hurts). Not all financial gifts or short-term teams are helpful to local ministry, and they should not be expected to direct or dictate the ministry of a long-term missionary.

"Different regions of the world have different challenges that need to be addressed differently. One size really doesn’t fit all.

"Being involved in regional multiplication as a facilitator, trainer, coach can actually be a MORE EFFECTIVE way to church plant, even if the missionary isn’t involved in one specific church plant as a leader.

"Short-term teams simply do not have the same impact as on-the-ground missionaries or local partners and such short-term teams often do not adequately understand the long-term needs of a given people

"Mission committees have a tendency to shift directions depending on current leadership and members’ interests; the result is that long-term missionaries can be left with unstable partnerships with U.S. churches.

"Local church accountability needs to happen in the context of a caring, committed relationship that believes the best, not just as an administrative task to make sure missionaries don’t screw up.

"Because of the potential for missionary mobility in the modern world, I would encourage church’s to focus more on supporting gifted missionaries instead of supporting people based on their specific location.

"Not everything that looks green is healthy or sustainable (much of Latin America’s evangelical growth).

"Places with little spiritual fruit need missionaries and patience (Western Europe and the Islamic World). There is no harvest if there is no sowing.

"Good ministries and teams require supported missionaries in leadership. This is not just an administrative waste.

"Most missionaries are not low-level “interns” but highly trained and experienced professionals who are a tremendous resource to the America church as partners.

"Let us know what gifts and unique skills/resources you have available within your congregation. Then we can better know ways to partner that will really matter."

See also
Sticker shock in missions
We will not support you as a missionary because...
Missionary support team building: very tough work
Holistic missions: Cautions and opportunities

Leaders and honesty

If you are a leader, this article will cause you to think!
Are we completely honest leaders? 

Hidden agendas and passive aggressive behavior

Have you ever worked with someone who is passive aggressive? Probably all of us have. What lies behind this behavior are hidden agendas - a desire to get somewhere on some issue that is kept hidden rather than stated up front. What is unhealthy about the behavior is not the agenda itself - all of us have them, but the fact that an individual is not willing to be honest about their agenda with others.


Hidden agendas and passive aggressive behavior are actually a form of dishonesty that destroys trust. It is dishonest in that the actual agenda of an individual is unstated and hidden. Therefore it is not possible for others to address it. Either they must guess at the agenda or they figure it out from behaviors but it is still difficult to put on the table because it is unstated. 


In our organization we have a principle called Robust Dialogue where any issue can be put on the table with the exception of personal attacks or hidden agendas. The reason there cannot be hidden agendas is that you cannot have honest dialogue when they are present. What you actually have is a surface dialogue with other issues underlying the conversation that remain unstated.


Hidden agendas are often a way of trying to outmaneuver or undermine another individual without stating it. When this happens on church boards or teams it creates an underlying conflict in the group which may or may not be recognized but it is surely felt. 


I was once called by a pastor who had a former leader in his church pushing him to take a sabbatical. He and the board were thinking that maybe it was a good idea. After asking a few questions it became clear that this individual had a history of undermining the senior pastor. 


In dialogue it became clear that he most likely had a hidden agenda in his suggestion - getting the senior pastor out of town so that he could undermine his leadership. He clearly had an agenda that he was not stating and that was therefore dishonest. Rather than stating his issues up front he was maneuvering from behind. 


This is why healthy organizations make it clear that in their culture they will not tolerate hidden agendas and call people on it when they exhibit passive aggressive behavior or there is indication that there is an agenda behind the stated agenda. We are too lax in allowing behaviors that are toxic and unhealthy. Rather we ought to set a standard and then hold people to them. It may be something you need to talk with your organization, board or team about.

Flexibility and the art of negotiation

An important trait for leaders as well as team and board members is that of flexibility: the ability to live with a certain ambiguity and the willingness to put aside one's personal preferences when necessary for the good of the group. 


Inflexible leaders (or team or board members) come off as autocratic and often as arrogant (whether they intend to or not) because they need to have their way. Their thinking is black and white and they are willing to die on hills not worth dying on. It creates great frustration for people around them who cannot figure out what the inflexibility is about.


With inflexibility comes a critical spirit because alternate ideas or choices are by nature the wrong ones. Thus, creative dialogue is stifled, killing healthy robust dialogue at the best and creating conflict at the worst as others push for a different and common solution.


I will never knowingly put an inflexible, black and white individual on a team because it will hurt the team. Nor will I put such an individual into leadership because they cannot lead collaboratively. In fact, inflexible leaders would be counterculture and destructive to our organization that is highly empowered and collegial. 


There are certainly black and white issues - integrity and sin for instance. But much of life is gray - neither black and white - where we make choices from among many options, none of which are either right or wrong. They are simply choices. In my fifties, I am far more flexible than I was in my twenties. I am less sure about many things but more sure about a few things. 


If you struggle with inflexibility, ask yourself these questions:

• If we do this, what is the worst that could happen?
• Am I willing to humble myself to the will of the group?
• Can I trust that the Holy Spirit will speak through the group?
• Why do I need to have my way?
• Why am I anxious about this decision?

Negotiation is the art of dialogue around those issues where we come at them from a different perspective than others. An inflexible individual tends not to dialogue but to push for their way. Flexible individuals are able to have a conversation around their differences and in the process usually come to a solution that is actually better than any of the individual solutions proposed. 

Ironically, the willingness to talk through differences often gets you closer to what you would have wished. That dialogue is actually negotiation if done with an open spirit.

Can I disagree with you and still keep my relationship with you?

One of the signs of emotional maturity is the ability to disagree with someone and still remain connected relationally. All too often, Christian leaders are unable to do this because they are threatened by those who do not agree with them. I have seen numerous cases, for instance, where a leader or member of a church is marginalized by the senior pastor when that individual disagrees with them.


Leaders who are unable to maintain relationship with those who disagree with them usually divide people into two camps: those that are for me and those that are against me. To live in the first camp usually means to agree with their leader. One gets moved to the second camp when one disagrees with their leader. It is a black and white, for and against world view that damages relationships, hurts the leadership potential of the leader who chooses to marginalize others and divides organizations and congregations. 


Often, church boards are divided by this thinking as the pastor divides in his mind and therefore his relationships those that are for him and those that are against him. It is a toxic behavior.


Here is an interesting question: What lies behind this kind of marginalization of someone who disagrees? I would suggest two answers: insecurity and pride.


Insecurity compels many leaders to need to be right. Anything that challenges their rightness becomes a threat and thus their marginalization of those who disagree with them. The need to be right and its resulting behaviors often masks great insecurity.


Pride and at its worst, narcissism, can also be at the root of this behavior. By definition, a narcissist must be right and anyone who challenges their world view is disregarded, marginalized (ignored) or becomes the enemy. To put it in Facebook terms they are summarily defriended.


This is obviously a tricky issue to confront as the moment one does, one is likely to be marginalized. Boards, because of their authority, can, if they are willing, confront the behavior of a leader. If he or she responds, it will be the kindest thing they ever did. If the issue is narcissism, it is unlikely that there will be any change and the board then has a deeper problem to deal with.


All of us, however, should ask ourselves the question as to whether we exhibit this kind of behavior. It divides, assigns ill motives and hurts teams and organizations. Lets make sure that we are not guilty.

Leadership and ministry commitments of the Apostle Paul for our lives

Neither ministry or ministry leadership is easy. If you lead in God's kingdom or do ministry as a way of life, you know that there is a cost to be paid. The Apostle Paul is a great model of one who lead and ministered well and he had several commitments that made his ministry powerful.

In his final charge to Timothy, the Apostle Paul makes a statement about his life and work which ought to be carefully considered by all Christ followers and leaders. He specifically lists nine things that he wants Timothy to remember and consider for his own life and leadership. These nine characteristics ought to apply to everyone, not just leaders.

"You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance, persecutions, Sufferings...(2 Timothy 3:10-11).

Teaching 

We know from Paul's own messages, writing and admonitions to Timothy and Titus how careful and thorough Paul's teaching was. He never took his teaching lightly and he was a master at both theology and practical application. His teaching was never divorced from the text or from the realities of every day life. Would those who know us best say that about us?

Way of life

Paul lived in a way that was consistent with his teaching - a major challenge for all Christian leaders. Not only was his teaching above reproach but his life was as well. There was no dichotomy between how he lived and what he taught - and Timothy knew this because he had traveled and worked with Paul and knew him inside and out.  My test for this is whether my spouse and closest colleagues would say that my way of life is consistent with what I write, speak and teach?

Purpose

Paul, like all good leaders was crystal clear on his focus and purpose which was to bring God's Gospel to the Gentiles. That God given purpose drove all of his activities, energy and direction. His was not an accidental life but an intentional purpose driven life. Would those around us say the same about us and would they be able to articulate what motivates and drives us?

Faith

Paul's teaching, way of life and purpose were all driven by a deep, abiding faith in the living God who was able to work powerfully in any situation in which he found himself. One of the amazing things about Paul, given the terrific suffering he experienced and the crazy situations he found himself in was that he was always optimistic and always confident of God's ability accomplish through him what needed to be accomplished. This was a direct reflection of his faith in God.

Patience

There is no ministry without a great deal of patience. Ministry takes time, people can be slow to respond, they can disappoint and do dumb things. That is why anyone who is going to lead or be involved in ministry must develop the same patience that God has for us. It is the patience that understands that growth takes place as the Holy Spirit works in people's lives and cannot be forced by us. Impatience with people is usually a sign that we are not content to let the Holy Spirit do His work. Would those we minister to describe us as patient?

Love

I am always amazed reading Paul's letters to folks, how much love he expresses toward them, including some pretty intransigent folks. Love for God and love for people are prerequisites for anyone in ministry. Without a real love for people, knowing that they are made in His Image, we cannot minister to them in ways that exude  His love. It is the love of Jesus that compels us to love all those whom He made, even the most unlovable from the world's point of view. Interestingly, those we minister too are often able to determine whether our ministry is driven by our own needs, desires and ego or by a genuine love for them.

Endurance

Paul never quit! He never retired from ministry! He did not allow the discouragements he encountered from both believers and non-believers to take him out of the game! Going the distance and staying the course is the mark of a good soldier who endures the hardships of war which is why Paul uses that metaphor with Timothy along with that of running the race and claiming the prize.  It is one thing to do ministry when times are easy. It is another when times are hard and it is all that one can do to hang on. Endurance is the willingness to go the distance and to do so without complaint or feeling sorry for ourselves.

Persecutions

Jesus said that all who follow Him will face persecution and Paul had his share of it. What is interesting is that rather than complain about persecution, Paul regarded it as a badge of honor to suffer for His Lord. He expected it, told others to expect it, assumed that it would happen to any who faithfully followed Jesus and wore he his badges of persecution as his credentials as a follower of Jesus. His persecution sometimes came from those who called themselves Christ followers and sometimes from pagans who did not. We should not be surprised by either form as well. The hardest persecution is always from those inside Jesus' camp who ought to know better.

Sufferings

Like persecution, Paul spoke willingly and often of the sufferings he endured for the cause of Jesus. More than that, he saw it as a privilege to suffer on behalf on Jesus. He told the Philippians, "For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him (Philippians 1:29)." He said that "I want to know Christ - yes, to know the power of his resurrection and participation in his sufferings (Philippians 3:10)." Not once did Paul complain about the suffering he endured for Jesus. Could the same be said for us?

How do we measure up to these nine characteristics of Paul's life and ministry? Where are we doing well and where do we need to revise our attitudes? These nine characteristics make for a very powerful ministry combination. What would those closest to us say?

Essential life questions

1. The one thing in my life I could not give up is...
2. If I could change one thing about my circumstances it would be...
3. My besetting sin is...
4. My greatest spiritual growth came as a result of...
5. The thing that brings me greatest joy is...
6. If I could fix one relationship it would be...
7. God uses me the most through...
8. My greatest need for prayer revolves around...
9. My greatest regret is...
10. I feel closest to God when...
11. I find it hardest to trust God regarding...
12. The issue God is talking to me about currently is...
13. If I knew I had one month to live I would...
14. God's greatest gift to me has been...
15. I am deeply thankful today for...

Is there anything you should do as a result of your answers?

Biblical illiteracy and its implications in the evangelical world

My parents generation knew their Bibles because they actually read it regularly and were taught the major theological terms/themes and their implications. My generation knows about the Bible because we read Christian living books once in a while but basic theology is weak. So what happens with my children's generation and the next? 

Each generation of believers is one generation away from biblical illiteracy and that illiteracy is very real today among evangelicals. As I pointed out in another blog (An essential Biblical vocabulary), many believers, including church leaders cannot even define the most basic theological terms which the Bible uses to define faith, our human condition, God's work on the cross, His work in our lives nor do they understand that God is calling them not only to salvation but to join Him in His work.

This illiteracy problem is also tied to the content of our preaching today which is often so geared to be "practical and relevant" that it becomes more self help and about us than about God who is the source and goal of our  lives. In fact, whenever our teaching and preaching is more focused on us than on God we know that the balance has shifted from Him to us - a subtle but deadly shift. The Scriptures are living water for our souls because the lead us to Him. The more we drink the more satisfied we are.

The result of this is inevitable: A cultural Christianity with a general knowledge about God but not a biblical Christianity with a specific knowledge of God. That is a subtle but deadly shift.

We vastly underestimate the power of God's word to actually bring change to people's live through the work of the Holy Spirit - including our own. As Paul said in 2 Timothy 3:16-17, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work."

Notice the the integral connection between our understanding of Scripture, its formative work in our lives and our resulting work on behalf of God and His Kingdom. These are all tied together and all related to our interaction with His Word and His Spirit as we read that Word. There is no substitute in our spiritual formation for direct, regular, honest, personal interaction with His Word. 

I would encourage all church leaders to consider these questions:

1. Do we have an ongoing plan to influence our congregation to be in God's word regularly so that there is no-one who calls themselves a Christ follower who is not regularly in the Book?
2. Do those in our congregation understand and can they articulate the theological concepts of the Bible? (If they cannot they most likely do not have a Scripturally based understanding of God and man)
3. Are you raising up a generation of young people who know their Bibles and interact with it regularly? Do they understand the basics of of the faith? Can they articulate them?
4. Finally, what is the quality of the church leaders' interaction with Scripture and are they theologically literate? If not it starts with you!

We would not settle for illiteracy when it comes to reading. Why do we so easily settle for illiteracy when it comes to God and His Word? Speaking of relevance - there is nothing more relevant than what God wants us to know about Him, to do in response, to understand and to apply to our lives. That is real relevance.

What I wish my supporters understood about my work as a missionary

As I write this blog I am in Berlin, Germany, one of the most secular, diverse, post Christian, cities of the world - and the cultural capital of Europe. If you want to share the Gospel in places like this literally none of what we are used to in the United States applies. Church is irrelevant and foreign, programs are ignored and evangelistic events for the most part mean nothing. What does mean something is relationship - deep, personal friendships that give one the ability to share the Gospel and that means adopting the very methods of Jesus who spent a great deal of time with people we would not in places we would not.

I asked our staff recently what they wish their supporters understood about their work. This reply was particularly insightful and it illustrates the challenge of ministry in a totally secular context where the concept of God is not even understood. You will find the response fascinating, challenging and a perhaps uncomfortable - as did the disciples and pharisees with some of Jesus' relationships. 

"I would love to see supporters have a more thorough understanding of what it means to relate to non-Christians in meaningful ways. Most of my supporters would probably say they understand evangelism and how much time it requires in building relationships and exposing people to the gospel. They have a heart to see non-Christians reached with the gospel. But they are used to a programatic model, evangelistic events, and using a church building as a central point of ministry. They have very little understanding of what it means to step into a community without the remnants of Evangelicalism and be immersed in the lives of non-Christians. Although they may understand that a culture needs Jesus, they have not thought through what that means for social interactions, evangelism, and developing relationships with non-believers.

"My supporters understand I am reaching out to non-Christians, but they don´t understand the implications it has on my life. It is my job to get into the world of non-Christians and pursue them, to understand them and to relate to them on their turf.  It would be arrogant to wait for them to come to me--and that means I am in bars, cafes, nightclubs, street parties. It means I am regularly exposed to alcohol, tobacco, drugs, pornography. It means I am around men and women who not only adhere to the gay lifestyle but demonstrate it openly.  It means I am rubbing shoulders with people that are not upstanding, people who are literally doing the wrong thing...and people who would never attend an official evangelistic event (let alone go in a church building!). 

"As I think about communicating with my supporters, I am often concerned that what I share will jeophardize my support rather than build confidence in my effectiveness. I would love to share more about how valuable and worthwhile it is to work through the issues that come up as I hang out with my gay friend or stay out until 5am because that is when my friends are available. I do think it is important to communicate what the lostness of a culture looks like--how it plays out in everyday life--but it is difficult to be open with the messiness of it when my lifestyle choices would be labeled as ¨sin¨ by some supporters!  This sentiment may be felt more acutely in European, post-Christian contexts, but I know that there were times in Latin America where many Christian workers felt the same. 

"I would love for supporters to understand that reaching out to non-Christians is uncomfortable, risky, and messy. I am committed to living a Godly life, but that doesn´t mean I can avoid the parts of culture that make Christians in the US uneasy. Part of my job is figuring out how the Holy Spirit is leading me to interact with non-Christians considering the opportunities that exist. And that is much easier said in a missions committee meeting than done."

Insightful words. Now remember why the Pharisees were so shocked at who Jesus spent time with and where. And even the disciples. Incarnational ministry takes Jesus to where people are, develops true friendships and is willing to step into their lives in order to share the good news of Jesus. What might the implications be for our evangelism strategies in the United States or elsewhere?

The dark side of leadership

Insightful article on the dark side of leadership which we ignore at our peril.

I want to be radically normal and radically abnormal

This is who Jesus was and this is who I want to be. Jesus was radically normal. A carpenter, a man of the people, working class, and someone who everyone around him seemed able to relate to. 


He was at home relationally with fishermen, tax collectors, prostitutes, the wealthy, the poor, the disadvantaged, the sick. Coming from Nazareth he was even more normal. He was obviously approachable as so many engaged conversation with him and he with others.


But He was also radically abnormal in this: when engaged in conversation he was always upfront about His Father. He went to the heart of things which is the heart in non-offensive but clear ways. He simply shared the good news which was the heart of who He was. 


I am no different than the people around me. I have challenges, a marriage with its complexities, relationships that are good and sometimes problematic, worry on occasion about finances, am overweight and trying to lose. I am radically normal.


But I also want to be radically abnormal - because I have something  that many I bump into don't have: Jesus. I want to be radically abnormal because I am willing to be upfront with those around me about the change Jesus has made in my life. 


If I am radically normal but never share Jesus, I am living in a cocoon of my faith. If I connect my normality with radical abnormality because I share my deeply held faith - then I am living like Jesus. And join Jesus in His Kingdom work.

We will not support you as a missionary because...

We need to think more carefully about some of the decisions and assumptions we make in missions including who we will or will not support and why. The truth is that many churches make some fairly irrational decisions in this regard, decisions which they would never apply to their own ministries.


Take for example support personnel who are not directly involved in evangelism or church planting but who support those who are on the front lines. There are many churches who will tell teachers, administrators, and other support personnel that they are not a priority because they are not doing direct "mission work."


Think about that! Without teachers mission families cannot live overseas. Without financial administrators, missionaries are distracted by all kinds of necessary financial oversight issues. Without people in communications the story of what is taking place on the field will not be told. Without IT personnel, technology becomes a barrier not a help. Without those who connect local churches with international opportunities in order to make the relationship helpful and healthy there is a net loss to both. Without specialized trainers to equip pastors, church planters and national missionaries there is not multiplication.


Any missionary will tell you that it takes a team to make their ministry possible. And, that when support personnel are absent, they are distracted in a major way from what they have been called to do. It is like assuming that a local church pastor will do all that needs to be done in administration and finance without help.


Another curious anomaly are churches who will not support someone who is a in leadership position, overseeing staff and personnel. Ironically, we would not consider not having leaders overseeing others in the local church or in business but somehow it makes sense in missions. 


It is these well trained leaders who develop new ministries, coach and mentor staff for greatest effectiveness, lead teams or leaders of teams and ensure that we are doing multiplication in missions rather than addition. As in any organization, the quality of leadership will determine the empowerment and effectiveness of staff so it is foolish to think leaders are somehow less important than other staff - but some missions committees have made that decision.


Think of your local church. How many people does it take to ensure that healthy ministry is taking place between pastors, support staff (full and part time) and volunteers? Why would it be any different in missions where the cross cultural work environment is far more complex than what we face in our own culture? 


What would your ministry look like if you only hired pastors and there were no support personnel (paid or volunteer?). Of course we would not and do not live that way here, so why would we apply a different thinking overseas where things are harder, take longer and are far more complicated than in our home culture?


Think about this: The mission I lead has almost 600 staff, hundreds of church partnerships in the United States, operates in over 75 countries and has around 100 national partners. It takes a significant, qualified and specialized staff including key support staff to do that well. It is a far more complex ministry than even a mega church in the United States. 


Please think carefully before your church makes policies or decisions that sound noble but would never work in our own culture let alone in a cross cultural situation.

Spiritual Transformation and God's Meta story

There is a missing element in the conversation regarding spiritual transformation in many evangelical circles. There is rightly a conversation taking place about the need to move from behavior modification where people modify behaviors to fit into their evangelical sub-culture (whatever it is) to true inner life transformation.

In the first case life change is at the behavioral level. In the second case it is from the inside out: Hearts that understand and live in grace, minds that seek to think like Jesus, lives that are brought in line with God’s priorities and relationships that reflect the love of Jesus. For too long the church has settled for behavior modification instead of inner transformation. This is a very important conversation.

There is, however, a second part of the transformation process that needs equal attention. It involves the purpose of transformation. Here is something to think about: when our focus on transformation is only personal and about us it is a selfish and incomplete transformation that diminishes God’s ultimate purpose for our lives.

Now I fully understand that heart transformation is the entrance into God’s kingdom and family and where we experience the forgiveness of sin and a new standing in God’s sight. This is the message of John 3:16. What this does not address is the purpose of that transformation: we are reconciled to God in Christ (giving us all the blessings of life in Jesus for eternity) in order to join God in His work of reconciliation in our world (2 Corinthians 5:11-21).

Many of God’s people do not understand God’s Meta story! Our involvement in His Meta story is what brings our lives its greatest meaning!

That Meta story started in the garden where God created the world as He meant it to be: a creation at peace with itself and men and women in perfect relationship with God. That perfection was ruined by sin bringing with it the dehumanization of those made in His image. Into our world came sin, separation from God, relational disconnect, disease, death, sorrow, selfishness, war, injustice, fear, and all the results of sin.

From the moment of the fall, however, God put into place a divine rescue operation (Genesis 3:15) which culminated in the incarnation, life, death and resurrection of Jesus Christ and the inauguration of His Kingdom. His intent was and is to bring redemption to a broken world, redeeming what was made bad with the culmination coming at His return.

That redemption starts with hearts that are transformed but He then calls His people to join Him in His work of bringing His Kingdom to earth (Your kingdom come, your will be done on earth as it is in heaven – Matthew 6:10). 

This includes feeding the hungry, caring for the marginalized, bringing justice where there is injustice (Isaiah 55, Micah 6:8), caring for the orphan and widow and alien (Deuteronomy), bringing His Kingdom values to all the places we inhabit and the people we know (Sermon on the Mount) to name just a few examples. 

This is the outcome of our heart transformation: nothing less than the transformation of our communities, neighborhoods and workplaces as God uses us to bring His love, truth, values, practices and relationships to every corner of our lives.

Ephesians 2:8-10 sum this up very well. “For it is by grace you have been saved, through faith – and this not from yourselves, it is the gift of God – not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

The regeneration of our hearts is a complete gift from God. But, don’t miss that we are God’s workmanship created in Christ Jesus to do good works – joining God in bringing His love, truth, values, practices and relationships to every corner of our lives. This is no individual pietistic vision but a vision of God’s family intentionally impacting everything and everyone around them. It is the gospel touching everything. It is transformation of hearts that results in transformation of our communities as we live out the life of Jesus.

The Meta story is about God’s plan to redeem what sin destroyed. We are redeemed to join Him in that redemption story.

Leaders as reflective practicioners

Leadership has a built in dichotomy: In order to lead well one must reflect well. It is a dichotomy because when we think of leadership we think of action. Yet wise action comes out of a great deal of quiet reflection. To lead well, one must learn the discipline of reflecting well.

Reflection takes time - time away from activity in order to think, pray and plan. I am currently spending five weeks in Berlin doing just that, along with the opportunity to see what a coalition of the willing is doing to see 100 transformational fellowships arise in this city. My time here may well be the most important activity of my year because it gives me time to reflect. 

In many organizations I work with or relate to, time away to think is not seen as a high value because it is time "away from work." I disagree! It is the most important work we do because it allows us to lead from wisdom that comes from reflection. In activity, less is more if it is highly focused on the right things. Getting to the right things requires time to reflect carefully.

The term reflective practitioners puts this into context. Leaders are practitioners - they do things and lead people. But that leadership is best when it comes out of deep and careful reflection. Reflection is the work behind the work of leading. 

Remember two things. First, three key decisions in a year is far more powerful than 20 non key decisions. Getting to the game changing decisions requires significant time to think.

Second, the decisions of leaders impacts others so ensuring that those decisions are well thought out is critical. Non reflective leadership hurts people inadvertently. 

If you lead you are a practitioner. The question is whether you value the discipline of reflection. Reflective practitioners are better practitioners than non reflective practitioners. Which are you?

A wake up call for missions: The world is moving to the city

The largest migration in the history of the world is quietly taking place and it will become a tsunami shift of the world's population in the next forty years: the world is moving from the countryside to the city in massive numbers. This shift threatens to catch the missions world unprepared.


Consider these statistics from 2005 related to foreign born migration to the cities. The percentage of the foreign born population in Miami was 50.94%, Toronto, 44.99%, Los Angeles 36.24%, London 27.05%, Brussels 26.58%, Dubai 82%. And this does not count all the internal migration taking place within countries like China to the city. China is set to resettle 400 million people from the country side to the city in the next 30 years.


Look at the populations of these cities of the world:
1. Tokyo, Japan - 32,450,000 
2. Seóul, South Korea - 20,550,000 
3. Mexico City, Mexico - 20,450,000 
4. New York City, USA - 19,750,000 
5. Mumbai, India - 19,200,000 
6. Jakarta, Indonesia - 18,900,000 
7. Sáo Paulo, Brazil - 18,850,000 
8. Delhi, India - 18,680,000 
9. Õsaka/Kobe, Japan - 17,350,000 
10. Shanghai, China - 16,650,000

11. Manila, Philippines - 16,300,000
12. Los Angeles, USA - 15,250,000
13. Calcutta, India - 15,100,000
14. Moscow, Russian Fed. - 15,000,000
15. Cairo, Egypt - 14,450,000
16. Lagos, Nigeria - 13,488,000
17. Buenos Aires, Argentina - 13,170,000
18. London, United Kingdom - 12,875,000
19. Beijing, China - 12,500,000
20. Karachi, Pakistan - 11,800,000

21. Dhaka, Bangladesh - 10,979,000
22. Rio de Janeiro, Brazil - 10,556,000
23. Tianjin, China - 10,239,000
24. Paris, France - 9,638,000
25. Istanbul, Turkey - 9,413,000
26. Lima, Peru - 7,443,000
27. Tehrãn, Iran - 7,380,000
28. Bangkok, Thailand - 7,221,000
29. Chicago, USA - 6,945,000
30. Bogotá, Colombia - 6,834,000

With some exceptions, traditional missions has flourished in rural mono cultural settings. In many ways it is easier and less expensive than tackling the growing major urban areas of our planet. It is also where the majority of the world's population lived until recent decades. Hard as this was, it pales in comparison to reading the multi-cultural complex urban centers of the future.


In addition, because the evangelical movements in the United States largely abandoned the cities of our nation for the suburbs and rural areas, there are very few personnel coming into mission organizations with experience of working in large, complex, highly populated, diverse urban areas.


What are the challenges faced for mission agencies in reaching these huge urban areas with the gospel? First, Gospel penetration will never happen without agencies and denominations working together in cooperation to reach the growing urban areas of our planet. Mission agencies and denominations have a poor track record of cooperating for the cause of the Gospel globally but until that happens we will not see significant Gospel penetration of the world's cities.


Coupled with this, many denominations in the United States (and globally) do not see the value in working with believers outside of their particular theological tribe. Our small kingdom hearts, compared to that of Jesus hold us back from seeing the synergies of working in cooperation with others who are Gospel centered and missional. For too many of us it is about the brand before the Bride. For Jesus it is about the Bride, not the brand.


Cities are complex. They are also the populations of influence. Their large immigrant communities are more open to the Gospel then when they lived in their traditional places with their traditional social systems. There is a higher level of education and often higher concentrations of evil. In addition, they are not mono cultural but multi cultural requiring multi-cultural teams and strategies. Unless we unlock the code of how the Gospel can penetrate these huge and growing population centers - and start today, we will again be playing catch up to a changing world. 


The Western church, indeed the global church and its mission agencies need to take up the challenge of cooperative efforts to penetrate these growing global cities with the gospel. The time to start is now!

Reading Scripture for the first time

It is amazing to me how much the “enlightenment” and the rise of “rational thinking” has impacted our reading of Scripture. What we call the enlightenment coming out of the dark ages had many advantages, allowing scientists, for instance to test their theories and come to grips with the real workings of our cosmos.

But it had other consequences as well. In a rational world, God does not break in and do the unexpected – yet any reading of the Bible shows that He indeed does. The rational world would believe that God operates according to a set of predictable rules. Yet how predictable is a God who comes to earth in the form of a baby, lives in squalid Nazareth and dies on a cross to pay for our sin of rebellion against Him? What sense does that make? It is so irrational that many refuse to believe. And a virgin birth on top of it!

Read Scripture to a child and they get it. They believe it. They devour it. They are mesmerized by the stories of an unpredictable God who is at once tame, fierce, predictable, unpredictable, doing the miraculous and surprising people at every turn. They have not yet been tainted by rational thinking that seeks to tame the untamable Aslan. 

Then listen to many messages from the “grown ups” including many pastors which turn the unpredictable into the predictable and find ways to deny the very power of God to break in and do what we don’t expect him to do. We tame God with our theology and make him fit our rationale box. Especially we tame the Holy Spirit because He is scary in his unpredictability so defining what He can and cannot do is paramount: especially if you want Him to fit your theological system.

God is not tamable. He is so far beyond our grasp and our understanding. If the edge of the known cosmos is 13 billion light-years away, he is infinitely further from that in our understanding of Him. What is amazing is that he still knows when a sparrow dies, Still intervenes in the lives of all who call Him Lord.

Still He surprises us daily with His grace. Demons are still cast out in His name, people healed miraculously in His name, lives changed dramatically in His name, the forces of evil in the universe pushed back in His name. Yet He acts according to His sovereign purposes and will surprising us with his timing and His wisdom which is beyond our understanding.

If we could reclaim the ability to read Scripture through the eyes of a child, unencumbered with our finely tuned theological systems (yes they have their place but they can also limit us) we might be surprised at the God we find. He would be more personal, more difficult to pin down, more powerful, more unpredictable in His intervention in human affairs and we would be more ready to see His surprises in our lives.

Some theologians will push back and say, "but we have 2,000 years of biblical interpretation since Jesus that needs to be kept in mind when we read the text." I agree that we have many insights from those who have gone before us. I also believe that we are often held hostage by the theological grids that we have been taught that keep us from seeing God in his full Glory. No theological system is perfect and many have significant deficiencies. What happened at taking Scripture at face value? 

Try reading the Bible as if you were reading it for the first time.  

Shallow CliffsNotes Christianity

As I survey the contemporary evangelical church today in the west I would often characterize it as shallow, lacking in substance, Christianity light and easy grace. In some cases, there is not much difference between a self help seminar (think Tony Robins) and what is shared in the name of God’s word from the pulpit – as if the Scriptures are primarily a self help manual that if followed will bring us prosperity and health. Certainly it should not get too personal or interfere with our lives.

Some will think this too critical and I don’t desire to be an angry modern day prophet who throws stones. And, I am sure based on past history that I will lose some Twitter followers over this blog. That being said, here are some of the things we don’t see among many western evangelicals that lead me to my conclusion.

One: suffering seems to be a lost subject and we are surprised when it surfaces in our lives. When it does it often causes Western believers to question the goodness of God and leads many to bitterness and doubt. Yet, Jesus made it abundantly clear that the way of the cross is the way of suffering. What does it mean when He says, “Then he said to them all: “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me (Luke 9:23).” A cross is, by definition the metaphor for suffering and Jesus says it is a daily occurrence for those who follow Him. The Apostle Paul talked with emotion about sharing in the fellowship of His sufferings.

Two: Western believers as a group are, (how do I say it?), stingy with God. The average evangelical gives something like two percent of their income back to Him. Now, in case you think I have gone legalistic here, bear with me a moment. It is not about legalism but about value. “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (John 3:16).

I believe that we have so cheaply sold what God did on our behalf, even though He gave His only son – to become sin for us so that we could know Him who knew no sin – and be justified through His righteousness and death on our behalf that our gratitude is shallow and our response is cheap. Second Corinthians 8 and 9 speak of giving as a direct response to His grace. If that is so our giving does not reflect much value toward His amazing grace but is often pocket change tossed into His hat on occasion. We simply don’t value His gift to us very much as evidenced by our response.

Three: American evangelicalism has very little to say about sin. OK, I don’t like the subject much either but Scripture has a lot to say about it in relation to a Holy God. The Scriptures talk about sin on 1365 occasions. But mostly this gets lost in the CliffsNotes version of Evangelicalism. After all you have to cut somewhere and this is most convenient place to do it.

Except, that without an understanding of my depravity I cannot understand God’s grace. Why did the woman in John 12:3 use all of her saving to pour pure nard on the feet of Jesus and then wipe them clean with her hair? She understood her sin and therefore the amazing grace that Jesus had blessed her with. Her desire to follow was directly connected with the grace she had been given and her acute awareness of her fallen condition. A sinless Christianity is a cheap parody of the true human condition – even those who know and follow Jesus. Paul described himself as the chief of sinners and that was toward the end of his life. It is what drove him to live in God’s grace on a daily basis.

Four: We are far more consumed with our, lives, careers, pleasures and interests than we are with joining God in His work in our world. Some of the blame here can be laid at the door of the church that has defined ministry as what happens inside its four walls with its programs. Thus, I minister when I bow to the church’s agenda and fill needed spots in their programs. But what ever happened to ministry being with the people I work with and live with or who hang out at the local tavern? Where was Jesus found most of the time?

That being said, in general, we are so consumed with our agendas that we lose sight of God’s agenda – which requires that we read His book, another lost art (I am heartened by the Eat This Book challenge that has thousands of believers reading through the Bible this year). When our life agenda takes precedence over God’s agenda we have reimaged God after our own image.

Five: American Evangelicals don’t truly believe that lost people are lost for eternity apart from a personal relationship with Jesus Christ. We are more likely to share our latest weight loss plan than we are Jesus. Losing weight has its place, and I am vigorously pursuing that, but the Gospel is good news for time and eternity. If we do believe that lost people are truly lost apart from Jesus, we assume that it is the church’s responsibility to share the news not us.

When I tell my wife I love her but don’t demonstrate that love she knows my words are shallow and lack sincerity. When we tell God we love Him but don’t walk the walk of our talk we are guilty of shallow Christianity. What do you think when you consider the Western version of evangelicalism? There are wonderful exceptions of course but I fear that our version of Christianity is often far more cultural than it is Biblical.

Having written this, I am of course obliged to consider each of these five areas in light of my own life and practice: irritating but instructive. Come to think of it, maybe I’ll unsubscribe me from Twitter as well. I don’t like being uncomfortable any more than others.

The test of a leader's humility and openness

Both in my consulting role and my organizational leadership role I work with team leaders and their direct reports. One of the things I am always looking for is how honest, candid, direct and transparent team members can be with their leader. It is a barometer of several things: the health of the senior leader; the health of the team and the health of the organization as a whole.

How is this a barometer of the leader? Let's be candid. The only reason that certain issues cannot be discussed with freedom with a leader, whether in a group setting or one on one is that the leader's insecurities prevent it. To the extent that I as a leader am unwilling to hear candid feedback from others on any topic, the gaps in my own emotional intelligence are showing. Obviously I have something to lose by discussing the issue or have something to prove by being right on the issue. 

Leaders set the culture of openness or lack of it for their team. In our organization we have a stated goal that there are no elephants that cannot be named (elephants are issues that people are afraid to bring up). Once named it is not an elephant anymore but simply an issue to be discussed and resolved. We also operate by a motto of "nothing to prove and nothing to lose." If I have nothing to prove or lose I am free to hear whatever my team wants to discuss without needing to be defensive or right.

How is the the barometer of the health of a team? Very simply, when a team cannot engage in robust dialogue where any issue can be put on the table with the exception of personal attacks and hidden agendas, it cannot maximize its effectiveness. This is because it is often the topics that are off limits are the very topics that must be resolved if the ministry is going to be all that it can be. Every issue that cannot be discussed is an issue that will hold the ministry back in some area. 

I suggest that teams operate by a team covenant which spells out how they operate with one another, the ability to be candid and define the culture by which they will operate. Healthy teams deliver healthy ministry.

It should be obvious by now how this is a barometer of an organization as a whole: Healthy organizations are open, candid and humble organizations who are always looking to improve their return on mission and invite their staff to help figure that out. Closed organizations are fearful organizations. Open organizations are free and therefore invite the best from their staff in ideas, dialogue, feedback, innovation and synergy.

How well are you doing in the area of humility and openness. Can you talk about it as a team?