Impulsive Exploders

• Fun-loving, joyous people who are lively, enthusiastic and friendly when not in distress or negative behavior
• In negative, distressed behavior:
• acts out impulses instead of dealing with anxiety or frustration
• becomes obsessive or compulsive
• erratic mood swings
• gets depressed and feels despair
• rejects criticism
• blames other, “If it weren’t for . . . “
• gets greedy
• demands attention
• seeks hard to please
• allows other to think for them
• gets negative and complains
• says yes but means no
• gets bored easily; feels hurt; jealous
• delegates inappropriately and without direction
• fears rejection—so in great distress feels censured and chooses to “get even”

The Star Performer

• seeks attention and accolades
• excessive need for acceptance and love
• wants to win and is a poor loser
• aims for center stage
• turns slightest remark into an insult
• interrupts and dominates conversations
• makes sweeping statements
• values position and status symbols
• boasts and brags about accomplishments
• asks aggressively challenging questions
• makes fun of some serious things

Passive Bumbler

• fears being unloved, unwanted, and unworthy
• avoids decisions because of past mistakes
• shuns responsibility and confrontation
• keeps deepest thoughts and feelings private
• accepts bad treatment but fumes inwardly, sulks, or puts
• seeks sympathy and instills guilt
• can become domineering and manipulative when angry where normally they would be more compliant and passive
• makes excuses for playing it safe or for being selfish
• holds grudges; becomes obstinate
• dissociating self from all conflicts
• over adapts to others
• lacks assertiveness
• invites criticism with passive behavior and low self-esteem

Drooping Victim

• get taken for granted
• feel ignored and unappreciated
• try too hard to please everybody
• turn anger inward
• Play the role of victim
• Violent behavior can take place after repeated victimization, even suicide

Melancholy Escapist

• self-inhibited  and emotionally blocked
• depressed and alienated
• easily fatigued and has a low motivation
• tormented by delusional or negative self-concept
• blames others and drives people away
• often feels hopeless
• can be self-destructive
• prone to abuse drugs or alcohol in order to escape negative feelings
• struggle for significance
• will often attack a rescuer
• creates codependent relationships
• withdraws and prefers to be alone or only with one significant person
• feels no one cares or understands
• gets engrossed in fantasy rather than reality
• wears a drooper or victim mask
• thinks “I am not ok but you are ok”
• Passively waits rather than acts
• needs a lot of solitude and external direction

Reactive Analyzers

• becomes preoccupied with their thoughts and interpretations rather than with reality
• detaches from the practical world
• becomes provocative and abrasive
• cynical and argumentative
• expects perfection and has difficulty delegating
• Is very frustrated with people who do not think clearly
• over controls with criticism
• emotionally reactive and extreme when criticized or angered
• over thinks for others
• seeks to control
• easily frustrated
• verbally attacks from a “you” position
• jumps to conclusions
• can turn nasty or caustic
• in conflict they tend to burn their bridges and ultimately reject others
• demands and expects perfection
• wears an attacker mask
• thinks “I am ok, you are not ok”
• strives to be perfect and over controls
• can be obsessive, avoidant, or compulsive

The Complainer

• idealists who crusaders, advocates, or critics
• demand conformity
• picky, judgmental, and perfectionist
• very opinionated and expressive
• impatient with criticism
• moralizing and scolding
• can become abrasive or indignantly angry
• dogmatic and self-righteous
• intolerant and inflexible
• sees others as wrong
• severs in judgments while rationalizing own actions
• obsessive about overcoming the imperfections and wrong-doings of others
• tries to correct, fix or police others
• may be hypocritical and do the opposite of what they preach
• condemning and punitive toward those they see as “wrong-doers”
• fear being wrong defective, or incompetent
• focus on what is wrong not what is right
• wears attacker mask
• thinks “I am ok, you are not ok:
• expects you to be perfect for them
• pushes beliefs
• needs recognition and success
• final distress behavior will be to forsake others

• Impulsive exploders
• The star

These personality types are very spontaneous, creative, responsive, and excitable people who can be very materialistic and greedy.  They never feeling they have enough and can be demanding and pushy yet unsatisfied. They can be too talkative, irritating, immature, and narcissistic.

Some of them may be gossips who are in-discrete, competitive, sharp-tongued, sneaky, imposing, critical, disloyal, and angry.

Then there are the two-faced backstabbers. They can be clandestine, sneaky, seductive, sabotaging, phony, evasive, superficial, and untrustworthy.

Suggestions for dealing with high i’s who are in distress:

• Ignore aggressively challenging questions or statements
• Affirm them for their accomplishment
• Be sympathetic and personable
• Be playful, positive, and upbeat
• Be direct and attack the problem, not the person
• Avoid the need to reach consensus at all costs
• Try not to be defensive
• Involve people in appropriate responsible action to resolve the issue
• Share your own feelings and try to connect
• Be a good listener
• Assure the person you can respect him/her
• Don’t push, criticize, or try to intimidate

• Passive Bumbler
• Drooping Victim
• Melancholy Escapist

In a healthy emotional state of mind these people are usually caring, unselfish, altruistic, people who give unconditional love to others. They need security, solitude, and positive recognition. They fear being unwanted and abandoned. They are non assertive, often manipulated, or used, and see themselves as victims who are unworthy and must try to please others.

Suggestions for dealing with High S’s who are in distress:

• Understand that these are normally caring, compassionate, warm-hearted people who are hurt, angry, and in distress
• Seek to build a positive relationship with them.
• Watch out for their possessiveness and codependent tendencies
• Avoid allowing them to project on to your unfair guilt
• Affirm them but reject any coercive or selfish behavior
• Try to calm their fears and tendency to become victimized
• Do not reject them if at all possible
• Understand their need for security, peace, and calm
• Respect their need for privacy at times
• Expect that they will be unassertive but hostile when deeply hurt
• Help them direct their repressed anger in positive ways
• Encourage them to make positive decisions
• Don’t say, “I don’t understand you”, and do not attack their self-esteem
• Do not leave them alone and allow them to withdraw from important relationships
• Recognize their need for motivation and encouragement even when they are being difficult.

• Reactive Analyzers
• The Complainer

When not in distress these people are responsible, logical, organized, conscientious, dedicated, purposeful, and perfectionistic.

In distress they become reclusive, isolated, dogmatic, self-righteous, and over-controlling. They fear being wrong or incompetent. A hot button for them is when someone criticizes or challenges them. They need to achieve their dreams and make sense of their environment. In distress they will attack and seek to be in control.

Suggestions for dealing with high C’s who are in distress:

• Understand their need for perfection, organization, and caution
• Expect them to be cynical and argumentative when provoked or challenged
• Confront their verbal attacks
• Do not let them think for you
• Criticizing them will only intensify their attacks
• Look beyond their attacker mask and see a person driven to be right whose self-esteem is linked to analytical thinking
• Respect their need for space
• Affirm their attention to detail
• If arguing with them be prepared to use logic and facts
• Keep an open mind when interacting with them
• Remember they are very opinionated about most things and impatient with incompetence
• Expect them to be moralizing, scolding, abrasive, and indignantly angry
• Confront their dogmatic intolerance and severe judgementalism
• Since they fear being wrong or defective expect the attacker mask to be used to cover these fears
• If possible, affirm their need for recognition of their work and opinions

Difficult people manifest character and personality disorders which negatively impact their thinking, feeling, and relating. Difficult people are not always difficult in every relationship unless they are mentally ill. Their character disorder and difficult behavior may seem normal to them and is usually very hard to change.

The Bible identifies the primary character disorders in the seven (7) deadly sins: Pride, Envy, Anger, Greed, Apathy, Lust, and Gluttony.

In looking at difficult people we have seen behavior that is paranoid, obsessive, hysterical, aggressive, passive, temperamental, compulsive, impulsive, dependant, and manipulative.

These negative styles of character disordered behavior becomes masks people wear to hide their deepest spiritual and emotional needs.

“Flee also youthful lusts: but pursue righteousness, faith, love, peace with those who call on the lord out of a pure heart. But avoid foolish ignorant disputes, knowing that they generate strife. And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will” (2 Timothy 2:22-26 NKJ)

Attention is given to this incident of tithe paying in Hebrews, chapter seven. The writer, discussing the incident, states that Melchizedek was greater than Abraham because Abraham paid tithes to him. The fact that Abraham paid tithes to Melchizedek denotes that Abraham was blessed of Melchizedek.

With regard to the spoils of battle, Abraham, although he was requested to do so by the king of Sodom, would not take any of the goods for himself. he seemed, nevertheless, to realize that he had no jurisdiction over God’s tenth. Even though he refused to accept the spoils for himself, he felt his obligation to God. For this reason, it appears that, with Abraham, tithing was not something optional but an actual obligation.

The fact that tithing was a custom among the ancient Israelites is reflected in the vow of Jacob 153 years before the giving of the Law: “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father’s house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee” (Genesis 28:20-22).

Jacob was Abraham’s grandson, and it was most fitting that Jacob should practice the religious observances of his grandfather. Since he took the God of Abraham as his God too, it is only reasonable that he would follow the worship practices of Abraham as well.

If we are Abraham’s children, we will do the works of Abraham (John 8:39). And although we have only one record of Abraham’s paying tithes, in Jacob’s vow we see tithing as a continuous act. His vow was not made for his one single journey but for the rest of his life. For this reason, it is only right and logical to believe that Abraham was a faithful tither.

Offerings are divine institutions of God; and, if God requires the, is it not logical that He would signify the amount? The very fact that so many peoples of the earth pay a tenth unto God as the stipulated amount lends credence to its divine origin.

It may be noticed that in this tithing, according to Leviticus 27:32, the giver had no voice in its disposal. No part of it was to be received back. To withhold such tithe was regarded as dishonesty (Malachi 3:8). A tenth of this tithe was to be paid by the Levites to Aaron, the priest (Numbers 18:26-28).

Under the Jewish order, there were a second and a third tithe which were given. We learn, concerning this second tithe, in Deuteronomy 14:22-27, that, first, it was to be eaten by the offerer, his household, and the Levite. There was one restriction, and that was that it was to be eaten at the appointed place of worship. The tithe-payer was to eat and praise God for his increase.

If the tithe payer lived some distance away from that appointed place, he could convert his produce into money and spend it for sacrifices and feasting when he arrived at the appointed place of worship. This second tithe is often called a festival tithe and was paid three times a year. All of the men of Israel were to assemble at the sanctuary at least three times a year to worship God: “And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee” (Deuteronomy 12:6, 7).

The purpose, then, of this festival tithe was to foster religious principles and to furnish a time for social observances. Some people do not understand the proper use of tithe because they do not understand the different divisions of tithing in the Old Testament. Most people conclude that there is only one tithe; and, for that reason, every scripture in the Old Testament concerning tithing is, in their opinion, brought under one heading. Unless we recognize the various tithes of the Old Testament, we cannot reconcile the Scriptures.

The Scripture suggests that a third tithe was offered by the Israelites: “At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates: And the Levite, (Because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest” (Deuteronomy 14:28, 29). We know that this is not the tithe given to the Levites, because that tithe was for his inheritance. We understand that it is not the second tithe, because such a tithe was to be taken to an appointed place of worship. This tithe, which is called the third tithe, was to be laid up at home. This tenth was to be shared with the Levites, strangers, fatherless, and widows.

According to the Scripture, the Israelite was to set apart from one-fourth to one third of his income for tithe and offerings. A sincere Israelite would possibly set apart a tenth of his income for the Levite. The firstborn and firstlings of his cattle would be given to God. For three years the fruit of the young trees was not to be eaten, and in the fourth year the fruit was to be for God. Every seventh year he would not claim any money from his debtors. He would leave the corners of his field, the fallen fruit, his gleanings, and the overlooked olives and grapes for the poor. He would give a second tenth for a festival tithe to be spent at the appointed place of worship. He would possibly give a freewill offering for the Feast of Weeks, animals for the payment of vows, or thank offerings. He would also bring a basket of firstfruits to present unto the priest.

In the days of Elijah and Elisha devout men and women respected those in the ministry and gave them the portion that belonged to them and, in many cases, even beyond that portion. This spirit is exemplified in the action of the widow of Zarephath who had but a handful of meal in a barrel and a little oil in her cruse, but who made the first cake for the Lord’s prophet. It is also exemplified in the action of the Shunammite woman who prepared a room in her house for the itinerant preacher, Elisha, again showing kind hospitality toward the ministry.

The first time that the actual word “tithe” is mentioned after we leave the book of Deuteronomy is in the ironical words of Amos when he rebuked the people for not paying their tithes.

Under the reform of Hezekiah, “he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the Lord” (2 Chronicles 31:4). The Levites could have worked in the field and could have done other work, but it was their specific work to minister. Ministers to today are not too good to work with their hands, but they cannot do justice to the ministry of the Word of God when they have to work at secular labor.

Ministers are not to be regarded as objects of charity. When the people brought in their tithe, the reply of the priest was, “Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty: for the Lord hath blessed his people; and that which is left is this great sore” (2 Chronicles 31:10).

When Hezekiah came to his throne, he opened the house of God and restored the priests and Levites to their services. They had suffered because the people had not shared God’s portion. Ministers suffer today through the laxity of non-tithers. This is God’s financial system, and we must recognize it.

In the days of Nehemiah, the Levites and singers were driven to the fields to work because the portion had not been given them: “And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled every one to his field. Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place” (Nehemiah 13:10, 11).

Even the last prophet of the Old Testament, Malachi, sharply rebukes the people and eve calls them robbers for withholding their tithe from God. “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:8-10). Malachi passed a severe sentence upon those who failed to keep the ordinance of tithing. When the people lapsed into a state of spiritual declension, they always failed to pay their tithe; but, when revival came to Israel, or in times of humiliation, they would always return to the paying of tithe as recorded in the law of Moses.

Tithe-paying was a general practice in the days of our Lord. The sect which was strictest concerning tithing was the Pharisees. In order to be admitted into the fellowship of the Pharisees, one was obligated to pay his tithe. He was obligated to tithe what he bought, what he sold, and what he ate. But what was the attitude of our Lord concerning the paying of tithes? Our Lord could not ignore the matter of paying tithes because He was brought face to face with it every day of His life. Even to buy a pennyworth involved the consideration of whether the penny had been tithed. If a woman set before her husband untithed food, it was an offense grave enough to permit divorce. Jesus had to face the question of tithing day after day. He taught the people as one having authority, and we can be sure that they were not silent in their questions on this point. If Jesus Christ had not been a tither, this would have been one of the first complaints of the Pharisees; for, even when our Master dined with sinners, they murmured, “Why eateth your Master with publicans and sinners?” (Matthew 9:11). But not once is Christ questioned concerning His obligation to tithe. The Pharisees were continually watching every word and action, seeking to find fault with Him; but they never found it on this point. The very fact that Jesus Christ was admitted into the homes of the Pharisees for meals is evidence that He was a tither: “And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat” (Luke 11:37). This was definitely against the vow of a Pharisee to be the host of an outsider–that is, one who did not adhere to the Pharisaical vow.

Jesus Christ did not come to destroy the Law but to fulfill it. If one examines closely the teaching of Christ in the gospels, he will discover that Christ enjoined an almost lavish system of giving. He said to one man, “Sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven” (Luke 18:22). When Jesus urged men to follow Him, He expected them to surrender all. Man must deny self, take up the cross, and follow Jesus Christ. He must hate father and mother, wife and children, brothers and sisters, and his own life also, or he cannot be Christ’s disciple (Luke 14:26).

If Jesus Christ required such a rigid surrender on the part of His followers of some of the things that are most valued by all men–family relationships and their very lives–it is conclusive that man’s money was not excepted.

There are those who feel that Christ denounced the Pharisees for their tithe paying. Christ did not offer disapproval to the Pharisee who said, “I give tithes of all that I possess” (Luke 18:12). His fault was not in his tithe paying but in his self-righteousness and egotism. Neither is there disapproval in Matthew 23:23: “Woe unto you scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin…these ought ye to have done, and not to leave the other undone.” The Lord id not disapprove of tithing but, on the contrary, expressed His approval by saying, “These ought ye to have done.” This scripture most certainly expressed the attitude of the Lord concerning tithe paying.

Since tithing was generally accepted among religionists in the day of Jesus Christ, it was not necessary for Christ to issue a new commandment concerning tithing. He merely summed up the matter of giving with these words: “It is more blessed to give than to receive” (Acts 20:35).

The Apostle Paul also encouraged the Galatian converts to support the ministry: “Let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap” (Galatians 6:6, 7). Seldom do individuals think of this scripture as having a monetary connotation; however, Paul is giving instruction concerning support of the ministry.

A recent article in the National Geographic (dated November 2002) reported that “by the year 2030, sixty percent of the world’s people will be living in cities.”  These cities will be very large ones.  A “mega-city” is defined as an urban area that has more than ten million inhabitants.  According to information from the United Nations, there were fourteen mega-cities in 1995 but in 2015 there will be twenty-one.  This article said, “The number of urban areas with populations between five and ten million will shoot from seven to thirty-seven.  This growth will occur mainly in developing countries, those least equipped to provide transportation, housing, water, and sewers.” [8]

The United States Census Bureau reports that 80.3 percent of Americans or 226 million people lived in metropolitan areas.  It also said 54 percent of the 281.4 million people counted in the United States (in Census 2000) live in the top ten most populous states.  New York was the most populous metropolitan area with 21.2 million people while Los Angeles metropolitan area was second largest with a population of 16.4 million.” [9]

Bill Easum estimates that eighty percent of United States churches are located in sparsely populated areas instead of in the urban areas where the vast majority of people live today.

Easum emphasized that instead of building churches we must focus on penetrating the city.  “We must focus on penetrating urban life and reaching city dwellers.  We must …plant churches in the urban areas of dense population.”  Easum said some think that there are too many churches.  On the contrary, Easum said, “…at the turn of the century, there was a church for every 500 people whereas today there is one church for every 2,000 people.” [10]

One of the best ways to reach the people in our cities is to know their felt needs. John Dawson, in his book Taking Our Cities for God, listed these twelve factors that contribute to the disorientation of modern city dwellers: [11]

1. They feel powerless – Authority is distant and impersonal.
2. They feel alone – The great majority of people are total strangers to the individual.
3. They feel vulnerable – Culture, race, and language are not bases for security.
4. They feel lost – Nationwide urban uniformity dwarfs regional culture.
5. They feel controlled – Urban people have their senses bombarded by media.
6. They feel rejected – Family proximity only comes as a result of conscious effort.
7. They feel bewildered – Decision making over many options leads to anxiety.
8. They feel foolish – Information overload has dulled appetite for true understanding.
9. They feel insecure – Nearly all friendships are short-term.
10. They feel used – They are only valued for their labor, and can be rejected if they fail.
11. They feel anxiety & stress – They are surrounded by restless activity for success.
12. They feel void of meaning – Public values are based on consumption/production.

Floyd McClung Jr., said, “Ministry and life in the city is a learning process. We learn about cultures, people, life, pain, ourselves, failure, . . . And, if we learn all these lessons along the way, we will learn to be God’s answer to others. An entrance strategy to urban missions is to have “genuine love for people, faith in God in spite of great need and giving up our rights” [12]  “The heart of urban strategy is bringing people to Christ.” [13]

This agrees with what Roger Greenway wrote about how to succeed in the city.  Greenway said that we must spend time ministering to people outside the church’s membership.  He said that those who want to succeed in urban ministry…[14]

• Must learn to love the city and its people
• Must get to know the city
• Must learn to appreciate the body of Christ that exists in the city
• Must hurt for the city
• Must possess a deep and genuine passion for evangelism
• Must build genuine credibility

Ministry to urbanites in America (and in other world cities) must start with the compassion poured into the minister’s heart from the heart of Christ.  It must be undergirded by discernment that comes from the Holy Spirit with regard to the spiritual dynamics that are working within the city.  Floyd McClung, Jr. says that “Each city has its spiritual dynamics, but the spiritual life of some cities…reach beyond their geographic location.” [15]  McClung also said in another book that “Exercising the gift of discernment of spirits is crucial.  We must know if we are battling demonic powers or dealing just with sin and its consequences in the culture.”  He says further that, “I have found that a relationship usually exists between demonic bondage in a city or nation and the sins that have been committed there on a large scale in the past.”  He suggested that we must research the issues that weaken the influence of the Gospel in the city by carefully listening to what God has on His heart for our cities. [16]

Urban church planters must therefore be empowered by the Holy Spirit to discern the needs of the residents of that city and identify the spiritual dynamics affecting the spread of the Gospel of Christ there.  There is a need to identify with the residents of the city.

This calls for a holistic ministry that empathizes with their struggles and pains; one that does not ignore the marginalized such as the poor, the immigrants, the single parents etc.  It must somehow reach relationally to those whose lives are broken by alcohol, drugs, lust, fear, etc. Easum says that many twentieth century conversions were dramatic, “Damascus-road” experiences, though the gradual, Emmaus experience best describes conversion today.  Effective evangelism relies on long-term relationships and growth processes not rallies or programs. [17]

The United States Census Bureau reported that there were a total of 281.4 million people who were counted in the United States of America as of the year 2000. [18]

The chart in Table 1 shows the major ethnic groups in the United States in the year 2000.

The United States population is still predominantly “white” (i.e. of Anglo Saxon heritage) although the Hispanic population has grown to 35.3 million making them the largest single “minority” racial group in the United States (as compared to 34.6 million African Americans).  Missions’ consultant, Arturo Lucero says that new immigrants are coming into America (legally or illegally) at the rate of 125,000 a month.  He says that about sixty percent of the nation’s thirty-three million immigrants live in the ten largest United States metropolitan areas such as New York, Miami, Chicago, or Los Angeles. [19]

Reverend Dan Sandoval, assistant pastor of Cooper City Church of God (Florida) said:  “The spectrum of (the) territory is widening every month.  Hispanics, Jamaicans, Brazilians are making their presence known in the community.  We need to take note of these (demographic) changes, wake up to it and recognize that they are part of the harvest.” [20]  Reverend Dwight Allen, the senior pastor of Cooper City Church of God for the past eighteen years reported that, at present, there are fourty-four different nationalities in their congregation. [21]

Table 1)
United States POPULATION (2000) based on Ethnicity [22]

Racial Grouping                          Number of People           %     
White                                            211,460,626                    75.1
African American                        34,658,190                      12.3
Asian                                            10,242,998                      3.6
American Indian/Alaskan           2,475,956                        0.9
Hawaiian/Pacific Islander          398,835                            0.1
Some other race                        15,359,073                       5.5
Two or more races                     6,826,228                         2.4
TOTALS                                      281,421,906                    100.0

Hispanics/Latinos                      35,305,818                      12.5
Non-Hispanic                             246,116,088                    87.5
TOTALS                                     281,421,906                    100.0

How then should churches respond to these demographic changes in North America?  What church planting strategies are needed in addressing the challenges and opportunities that have come as a result of these demographic changes?

The Lausanne Covenant states “…the whole church must take the whole Gospel to the whole world. [23]  Christ commissions all believers in Matthew 28:18-20 to go and make disciples of all nations.”

The Greek word “εθνος” (i.e. “ethnos”) refers to race, tribe, people, family of people, and clan or sub-clan. [24]  Christ mandates us to bring His Gospel to every people group in the world.  Oftentimes, believers interpret the Great Commission merely as a call to go overseas to some unreached tribal group.  That aspect of world missions is important; however, we must realize that there are great multitudes of people who are flocking to the major urban centers of the world.  The crowded cities of the world are the mission fields of today.  The great masses of people in the cities provide us with the greatest opportunity for reaching every εθνος for Christ.

Dr. Donnie W. Smith (state overseer of Florida-Tampa) said, “God has brought the world to our church doorsteps.” [25]  Missions consultant Arturo Lucero told Christianity Today that “American cities and towns are undergoing an explosion of immigrants, refugees, and changed lives.”  He said,  “Jesus gave the church two mandates:  evangelize all peoples and love all peoples.  We need to follow Jesus even if we have to move beyond our ethnic comfort zones.” [26]

The United States Census Bureau reports that most of the major cities of the United States have become greatly diversified ethnically.  Major metropolitan areas in the United States have gone through significant demographic changes through the influx of immigrants from various nations (see Table 1).  Dr. Donnie Smith said, “In today’s America, whites remain the majority but by the middle of the twenty-first century, they will enter the arena of minority status.  In America, tomorrow’s ministry will be multicultural.” [27]

How are pastors of evangelical churches responding to this new challenge and opportunity?  Will churches embrace these changes and grow numerically or will they resist these changes thus becoming stale and isolated from the realities around them?

Pastor Dwight Allen said, “The church leadership must be envisioned with passion from the harvest.  It is as simple as caring about people no matter what their culture.  A burden to reach different people groups must begin with the pastor.  It must be a passion driven by the Holy Spirit.” [28]

What church planting strategies would address this growth in ethnically diverse urban centers within the United States?  Let us examine the following strategies:

URBAN STRATEGY #1: Integration vs. Independence

Cooper City Church of God has succeeded in integrating different ethnically diverse people into their worship services. This is different from the concept that Donnie Smith advocates in his book, The Undiscovered Harvest. Dr. Smith cited the example of Mountain West Church of God in Stone Mountain, Georgia as a unique model for the establishment of a (multicultural) church within a church, one wherein a host church willingly shares its facilities with another cultural group.  He said its success relies upon the host congregation’s deep appreciation for the diversity of cultures. [29]

Dr. Grant McClung quoted Dr. Peter Wagner who called this approach the “Multi-congregational church planting model” where equally independent congregations share the same facilities of a church.  “Each congregation has its own pastor and staff, different council, and a separate budget yet it shares the same building with the other(s).” [30]

What strategy will work in urban church planting here in twenty-first century America?  What would be better: integration or independence?

Would the integration of ethnically diverse people groups into one congregation be better than allowing for the establishment of independent ethnic churches using common church facilities?

The integrated multi-cultural church structure of the Cooper City Church of God in Florida is a good example of the Biblical model found in the New Testament, particularly as we study the early church in the book of Acts.

Reverend Sandoval said this model of integration starts with the philosophy that “we are one church of many nations working and worshipping as one body and serving one God.” Reverend Allen said that having separate services for each ethnic group causes growth only up to a certain point.  Usually there is little leadership training in these ethnic churches because the ethnic pastor gets too busy.  With little leadership training, the congregation members are not able to break free from the hold of secular culture wherein they think that “they are the boss.”  They “eat” their pastors (figuratively speaking) instead of getting involved in ministry. [31]

Reverend Allen shared his strategy of deliberately integrating the different ethnic groups within Cooper City Church of God: [32]

• Integration within the service of songs, Scriptures, and prayers in different languages
• Integration of church leaders from different ethnic backgrounds in the church council
• Integration of pastors with varied ethnic backgrounds within the pastoral staff
• Integration of singers from varied ethnic backgrounds into an international choir
• Integration of church members through shared meals and joint activities

Doing ministry cross-culturally requires intentional planning.  Reverend Allen says that he intentionally includes a few praise and worship songs in different languages (such as Spanish) during the worship services of Cooper City Church of God.

Reverend Allen also involves his ethnically diverse pastoral staff in reading Scriptures or praying in languages other than English during the worship service. 

As of 2003, the ethnically diverse Cooper City Church of God pastors were as follows: [33]

• Pastor Sandoval, Assistant Pastor (Filipino)
• Pastor Moreira, Minister of Music (Brazilian)
• Pastor Morerro, Spanish services (Hispanic)
• Pastor Crick, CE & Administration (British-born in India)
• Pastor Vallotton, Italian services (Italian)

Aside from modeling this openness to cultural diversity, Reverend Allen intentionally involves his congregation in various activities that allows for different cultures to mingle.  He says that he has learned from Filipinos how to use fellowship dinners to enhance fellowship.

Reverend Allen also incorporates what he calls “non-spiritual stuff” such as games, etc. into these once-a-month dinners.  He encourages one group of ethnic people to mingle with another group with a different ethnic background (such as the Jamaicans sponsoring the Hispanics, etc).

Another key strategy that is being used in Cooper City Church of God is the incorporation of church leaders from different ethnic backgrounds in the church leadership board.  The chairman of the church council is a Spirit-filled medical doctor from Trinidad and Tobago.  Reverend Sandoval said that there are strengths in coming together as one church including having bigger resources and more opportunities for individuals to grow.  The pastors tailor ministry around the strengths of these ethnic groups.  They then reach out to their own people. [34]

Dwight Allen said, “Cross-cultural evangelism will not occur unless you build a spiritual mandate based on the Word of God.  The leader must teach his/her congregation to look at people through the eyes of God.  He sees no color, no cultural diversity, and hears no accent.”

Reverend Allen added that the church leader “simply sees a soul in need.  No matter what their culture is, people have to be loved for who they are and the way they are.” [35]

URBAN STRATEGY #2: Mega church vs. small group church

Is the size of the congregation an essential component for success in planting a cross-cultural church in twenty-first  century urban America?  Are large mega churches or medium sized churches more effective in evangelizing and discipling postmodern urban dwellers in America?

An article in Christianity Today reported that in 1999, forty-three percent of Americans claimed to have attended church in the past week.  This article cited statistics from the Yellow Pages that said that there were 350,000 listings for churches in the United States compared to about 300,000 twenty years ago.  It also quoted Lyle Schaller who said that the average church size has tripled in the past century.  Schaller said: “Many people are attending larger, mega-churches.” [36]

Ralph Neighbour, Jr. said that “Mega-churches” are the most popular form of traditional church life today.”  He observed, however, that “These city-wide congregations have bled the life out of neighborhood churches. Plush, ornate auditoriums, and subsidized ski trips for Yuppies appeal to the social side of Americans, but do little to touch the broken lives of the unchurched.  These churches attract some who desire to ‘get lost’ in the largeness…” He added that “Since their activities are extremely building-centered, they choke off growth by growing large enough that they can no longer afford to add further space to their facilities.” [37]

“A five-year study of the Hartford Institute for Religious Research examined 14,301 churches from 41 Christian denominations.  This study reported that fifty percent of the congregations in the United States have fewer than 100 regularly participating adults.  Fifty-two percent were located in small towns and rural settings. It also pointed out that only six percent of these churches have more than 1,000 active members.” [38]

An article in the Asian Journal of Pentecostal Studies reported that in 1999, there were nearly 400 large churches and 15 mega-churches in Korea (i.e. those with at least 12,000 adults in attendance).

The Yoido Full Gospel Church of Pastor Cho Yong-gi led this list of mega-churches with 230,000 adult attendees. [39]  The Korean model of church growth through cell groups has elicited a lot of academic interests.  The Asian cultural mindset is different from that of North Americans and thus, we must see if this model for church growth applies in the United States.

Pastor Gabor, Senior Pastor of Filipino Christian Center, noted however that “Small groups don’t fit to the American culture.” [40] Joel Comiskey’s case study of eight cell churches worldwide (with adult memberships of 7,000 or more) included Bethany World Prayer Center in Baker, Louisiana which Comiskey called the premier United States cell church. [41]

Ralph Neighbour Jr., indentified Portland’s New Hope Community Church, under Pastor Gale Galloway as an example of a successful cell group church here in the United States. [42] Cell based churches can thus thrive here in the United States in spite of most Americans’ desire for privacy and individualistic pursuits.

Bill Easum said that, “The further we move into the twenty-first century, the more important the relational, affirmational, contextual, and group evangelism will become.” [43]

It is said that 75 million Americans regularly find strength in a small group source. [44]  Urban church planting in twenty-first century America will thus be best achieved through the use of small groups.

URBAN STRATEGY #3: Focusing on key age groups vs. the “shotgun approach”

George Barna shared these United States Census statistics for five generations of Americans.  The Data appears in Table 2.

Table 2)
Population Data for 5 Generations of Americans [45]

Generation        Years of Birth             Age Range in 1998           Population Size
Seniors              1926 & earlier           72 years & older                 19.9 million
Builders             1927-1945                 53 to 71 years                     39.8 million
Boomers           1946-1964                 34 to 52 years                     73.1 million
Busters              1965-1983                15 to 33 years                      72.3 million
Mosaics             1984-2002                14 and younger                    61.7 million

Biblical churches need to be multi-cultural and multi-generational; however, it would be wise for the urban church planter to reach out to the age range where a greater number of people can be found.  The figures in table two show that most of the United States population ranges from fifteen to fifty-two years.

Churches that strategically reach out to the “Busters” and the “Boomers” would have greater opportunities for numerical growth although it would come with even greater challenges for the church to be relevant amidst the plurality of choices that they have today. George Barna reported that “compared to teens throughout the past 20 years, today’s teenagers have the lowest likelihood of attending church when they are living independent of their parents.” [46] Strategically reaching youths and young adults through meaningful relationships and relevant messages shared with excellence can thus result in successful urban church planting.

This study has provided an analysis of the situation facing church planters today in North American urban areas.  Considerable discussion has been made on the changes in the philosophical mindset of Americans today that show a preference for the plurality of choices and the avoidance of commitments to moral absolutes.  This situation produces a “God-sized” vacuum in the hearts of twenty-first  century Americans that cannot be satisfied by experiences of pleasure from drugs, alcohol, sex outside marriage, and even with experimentation in Eastern religions.  Only God can fill that “God-sized vacuum” in their hearts and thus, the evangelical church must be quick and purposeful in seeking to reach out beyond the normal boundaries of the “churched” population towards the millions of “unchurched” people who need Christ.

Pentecostals have a distinct advantage in reaching postmodern Americans who are focused on finding truth through experience rather than through academic pursuits.  Pentecostals who are operating in the gifting of the Holy Spirit can minister to the seekers’ needs through discernment and through the manifestation of signs and wonders.

The growth of urban centers throughout the world and in the United States likewise provides opportunities for us to reach out to the brokenness and isolation that twenty-first century urbanites feel.  This necessitates the use of relational evangelism and discipleship that is best achieved through small groups.  The unsaved person needs to know that believers care enough about their needs.

Likewise, church planters must strategically reach out to the growing ranks of youths and young adults by sharing relevant, need-meeting Gospel messages through the effective use of technological tools and communication media that are available today.  We must build trust relationships so that these “Busters” and “Boomers” will choose to listen to the message so that Christ can transform their lives and give them hope, relevance, and significance in Him.

In short, the key components for effective church planting should ideally be:

• Urban
• Multi-cultural
• Holistic
• Based on small groups

Effective ministry in the twenty-first century will not be personality-centered and church building-centered.  The Great Commission can only be fulfilled if the whole Church will implement the four elements of this key strategy. Church planting needs:

• to be prayerfully and strategically planned
• to target the masses of people in key urban areas
• to focus on the mobilization of lay ministers
• relational Evangelism & Discipleship through small groups

How can we proclaim the gospel to as many people as we can before Christ returns to earth as the righteous judge? In order to reach all the people groups we need to focus on church planting in key urban areas of the world.

A report in National Geographic said, “By the year 2030, for the first time in history, sixty percent of the world’s people will be living in cities.”  It went on to define a “mega-city” as one with a population of ten million inhabitants or more.

This report also cited data from the United Nations population division that showed that as of 1995, there were fourteen mega-cities. In 2015, there will be twenty-one.  The number of cities with populations between five to ten million will shoot from seven to thirty-seven by 2015.  Tokyo had the highest population in 2000 with 26.4 million people. [47]

In the book, Cities: Mission’s New Frontier, Timothy Monsma stated,

“Missions during the twenty-first century must face the fact that the majority of the world’s population increasingly will be living in cities.  Cities are to be the target of mission penetration not only because more ethnic groups once living in rural areas now have representatives in big cities; …also because cities contain many social groups that have not yet been reached with the Gospel. Furthermore, cities are centers of dominance and therefore are the pace setters for a society.  If numerous groups in the giant cities of the world receive the Gospel, the good news of God’s salvation may then spread from city to city just as it did in New Testament times.” [48]

It is crucial therefore that church planters must avoid the “white flight to the suburbs” which has prevailed in many of the cities in North America.  Many of the twentieth century church planters and pastors have consciously or unconsciously moved away from doing ministry within the heart of today’s sprawling cities and have instead opted for building churches in the more comfortable suburbs.

This observation was confirmed by a study dated March 2001 entitled “A Report on Religion in the United States Today” conducted by the Hartford Institute for Religious Research done on 14,301 congregations in forty-one denominations and faith groups.

This study reported that half of all congregations surveyed had fewer than one-hundred regularly participating adults.  It also reported that fifty-two percent of these congregations surveyed were located in towns and rural settings.  A part of this study is seen on table three: [49]

Table 3)
CLASSIFICATION OF CHURCHES BASED ON AVERAGE ATTENDANCE

Adult attendance of 100 and below               50%
Adult attendance of 100 to 349                      33%
Adult attendance of 350 to 999                      11%
Adult attendance of 1000 and above             6%

Table 4)
CLASSIFICATION OF CHURCHES BASED ON THEIR LOCATION [50]

Churches located in towns and rural settings                             52%
Churches located in suburban areas                                           23%
Churches located in cities with 10,000 or more people            25%

A formal inquiry was made with the Church of God International Offices (Business and Records Department) on how Church of God congregations in the United States and Canada compared with the national survey done by the Hartford Institute.

It is important to point out that the Church of God chose not to participate in this national survey of 14,301 churches in forty-one denominations that included 619 churches from the Assemblies of God.

Reverend Julian Robinson and the Business and Records Department staff collected data from 6,186 active churches in the Church of God in the United States and Canada.  They reported the profile in Table 5 based on the membership size of these churches.

The results of the Hartford Institute study, as well as the data on the Church of God International congregations in North America, confirm the fact that most of the churches in the United States (and Canada) are relatively small in size, having an attendance of 100 or below.

Table 5)
CLASSIFICATION OF CHURCH OF GOD CONGREGATIONS BASED ON THE SIZE OF THEIR AVERAGE MEMBERSHIP [51]

Adult Attendance                        Number         Percentage
99 members or less                   3852              62.27%
100 to 199 members                 1296              20.95%
200 to 499 members                 803                12.98%
500 to 999 members                 178                 2.88%
1000 to 2999 members             50                   0.81%
3000 or more members             7                     0.11%
Totals                                           6186               100.00%

Let us briefly compare the two studies:

TABLE 6)
COMPARISON OF CHURCH OF GOD CONGREGATIONS AND THE CHURCHES IN THE HARTFORD INSTITUTE SURVEY

                                                                                Church of God             Hartford Survey
Membership Size                                                 (6,186 churches)           (14,301 churches)
Memberships of less than 100 adults                 62.27%                          50%
Memberships of 1000 adults or more                 0.92%                            6%

There is nothing wrong with having relatively small churches.  Oftentimes, people choose churches with a smaller membership size for various reasons, including the closer relational bonds that characterize such churches.

Pastors and church members need to look outwardly beyond the walls of their churches and trust God for a greater harvest of unsaved people.  Church planting among the unsaved and un-churched of North America needs to be done deliberately and strategically in order for the collective Body of Christ to make an impact on the communities where God has placed them.

There also needs to be a deliberate church planting strategy for reaching the great multitudes of people that are moving to the urban areas in North America and in the world.  We do not need to go overseas anymore to reach the “ethnos” or people groups of the world – the “world” has come to us.

God has given the Church immense opportunities to reach the lost in our own cities here in America.  Ministry in North America today and in the rest of the twenty-first century will certainly be multi-cultural.

The key to doing ministry in the twenty-first century is the mobilization of lay ministers through small groups.  A program that is helping pastors to transform local churches is Lay Leadership Development, produced by the Department of Ministerial Development (www.cogmd.org). This is a pastor’s program for mentoring and mobilizing laity for leadership in the local church. This program also builds unity and a sense of teamwork between pastors and lay leaders.

Church planters must emphasize that every member is a minister. Peter wrote in 1 Peter 2:9, “…you are a chosen generation, a royal priesthood….” Understanding the priesthood of all believers is crucial to church growth.  It would free the church from being “personality-centered” and free the believers from “just sitting in the pews.” It would release them into fruitful ministry in their communities, schools, and workplace through the use of their spiritual gifts.  Easum said:“Ministry happens when people discover their spiritual gifts instead of fulfilling roles or tasks the institution requires done…People blossom and seldom burn out when they begin to use their skills on behalf of the Body of Christ. Permission-giving churches have leaders who are secure enough to equip others for ministry…” [52]

Easum gave this key statement about doing ministry through permission-giving churches:

“Permission-giving churches believe that the role of God’s people is to minister to people, in the world, every day of the week, by living out their spiritual gifts instead of running the church by sitting on committees and making decisions about what can or cannot be done.” [53]

The small group model is an effective means of relational discipleship and evangelism primarily because we were made with a desire for relationships within the context of a loving, caring, encouraging community.  Michael Anthony said: “There is something about a small group setting that stimulates us at the core of our being.”

“God created us to be relational, i.e. to crave interaction with our own kind. People participating in a small group feel wanted when there is a feeling that no one objects to their presence, that they are sincerely welcome, that they are honestly needed for themselves. The creation of emotional security in a small group, brought about by unconditional love and acceptance, releases people to praise God and grow together.  Small groups become safe havens to express struggles.” [54]

People in small groups learn to love God and love one another. People want to be wanted.  The world today is marked by loneliness brought about by the interplay of the following sociological changes in our society: [55]

1. The Changing Family:
   In many cultures, there has been a move from the extended family to the nuclear family to the fractured family. 
2. The Disappearance of Neighborhoods:
   People do not want to be involved with their neighbors. They want their privacy. 
3. The Fragmentation of our lives:
   Today we live fragmented lives in which we know people only in a single sphere instead of multiple levels of interaction with same people. 
4. The Mobility of our society:
   Long-term relationships are fewer. One out of five families move every year.  The depth of sharing is often shallow in quick friendships. The church depends on long lasting relationships. 
5. The Urbanization of our society:
   The move of our society to the city and suburbs has caused us to

The definition of his ministry Luke 4:16-12, The Spirit of the Lord has anointed me to preach the Good News to the poor, so that the captives will be released, that the blind will see, that the downtrodden will be freed from their
oppressors. (NLT) Jesus’ ministry was intensely focused on the disenfranchised, the leftovers of society, and the social outcasts. Holiness is not just about what we do not do. What matters most is what we do. Sins of omission are every bit as offensive to God as sins of commission.
James 4:17, Remember, it is a sin to know what you ought to do and then not do it. (NLT)

The words of the apostles:
Galatians 2:10, They suggested that we remember the poor, and I have certainly been eager to do that. (NLT)
Hebrews 13:3, Don’t forget about those in prison. Suffer with them as though you were there yourself. Share the sorrow of those being mistreated, as though you feel the pain in your own bodies. (NLT)
1 John 3:17, If anyone has enough money…and you see a brother or sister in need and refuses help—how can God’s love be in that person? (NLT)
James 1:27, Pure and lasting religion in the sight of God means that we must care for orphans and widows in their troubles…(NLT) They urged discernment in our acts of mercy.
2 Thessalonians 3:10, Whoever does not work, should not eat. (NLT) Our mercy must not be an enablement to sin. The Gospel without social action is like a spirit without a body. Social action without the Gospel is like a body without a spirit. One is a ghost, and the other is a corpse

• Follow MIP guidelines and policies as outlined in the supervising pastor’s manual.
• Complete items on monthly checklist.
• Provide structure and consistence in the program.
• Meet on a regular, scheduled basis with the intern (at least once a week) for the exchange of ideas, for planning future assignments, and for performance evaluation.
• Encourage the intern to maintain a consistent and disciplined devotional life.
• Help the intern set and pursue reasonable goals and plan skillfully.
• Demonstrate the highest standards of integrity and excellence.
• Be sensitive to the intern’s personal needs, emotional stability, family relationships, and faithfulness to all program requirements.
• Work closely with the stat/regional MIP coordinator in relation to the progress of the intern.
• Complete and mail evaluation forms promptly to the state/regional coordinator (state office) and to the Department of Ministerial Development.

The Department of Ministerial Development bears a dual burden of responsibility—first to the intern and then to the denomination.  It is a responsibility to provide for the participant the supervising church and pastor, and for the denomination a quality internship program which will provide excellent training for emerging leaders.  MIP must also provide for the Church of God a continuing flow of competent pastors, evangelists, missionaries, etc. to serve the growing needs of the Church of God around the world.

In order to accomplish these goals Ministerial Development accepts the responsibility to faithfully carry out the mandate of the International General Assembly.  Ministerial Development works under the direct supervision of the International Executive Committee, which serves as the department’s Board of Directors.

Ministerial Development sets all policies and guidelines for the Ministerial Internship Program, produces all training materials, trains program coordinators, and works with national and state/regional overseers to implement a successful internship program which operates in compliance with program requirements.

The intern and the supervising pastor contract for the evaluation to take place through:

• weekly ministry assignments
• academic studies which are part of MIP
• weekly conferences between intern and supervising pastor
• special reading assignments made by the supervising pastor
• interns behaviors and skills demonstrated while accompanying the supervising pastor during various ministry functions
• reports to the state coordinator from the supervising pastor regarding the interns progress
• the interns demonstrated faithfulness and productivity during MIP
• the supervising pastor’s review of the intern’s self-evaluations
• constant review of intern’s daily academic assignments and personal spiritual disciplines.
• the supervising pastor’s assessment concerning the intern’s marriage and/or emotional stability under the pressures of the internship.

Evaluation is a growth-oriented cooperative process that takes place between the ministry supervisor (supervising pastor) and the intern (and spouse).  Each month the supervising pastor is required to complete an evaluation with the intern after completion and prior to sending the evaluation to the state coordinator.

In the monthly evaluation process, the supervising pastor will evaluate the intern (and spouse) on many areas, such as:

• ability to communicate
• faithfulness to the process and agreements
• commitment to personal and professional values
• intern’s ministry strengths and ministry weaknesses
• commitment to assignments
• grasp of theological principles; administrative responsibilities; social interactions; psychological dynamics, etc.
• Learning abilities and academic strengths
• personal habits and appearance
• demonstration of compassion and tactfulness
• response to criticism
• promptness on assignments and appointments
• cooperation with others
• resourcefulness in planning
• demonstration of leadership qualities
• confidentialities; attitudes; teach-ability
• intern’s potential for ministry
• how does the intern handle the pressures of secular work while doing MIP
• how does the intern match or conflict with the overall personality of the supervising Church of God, the intern’s attitude toward lay leadership, and team work.

Mentoring is important and is a valuable way to share knowledge, experience, and expertise.  Mentoring pairs talented, experienced mentors with promising, less experienced mentorees.

Mentoring is relational, while supervised training is functional.  Mentoring focuses on personal and/or professional development which may be outside the mentoree’s area of work.  Supervised training is specifically focused on professional development in a specific career field.

1) Supervised training and formal mentoring include:

• a link to strategic organizational objectives
• established goals
• measurable outcomes
• open access for all who qualify
• careful pairing of interns and trainers
• both training and support are always provided
• the organization benefits directly

2) Characteristics of informal mentoring include:

• no specific or measurable goals
• unknown outcomes
• limited program structure
• mentors and mentorees select each other
• mentoring is long term
• no specific training or support is included
• the organization benefits indirectly, if at all

Supervised training, of the type in MIP, is a combination of formal mentoring including focused training.  This combination provides the most effective type of program for professional development.

3) The structure of training in MIP provides the following benefits:

• enhanced ministry initiatives
• motivated learning and retention
• produces productive leaders
• promotes teamwork and unity
• enhances personal development
• accelerates the sharing of knowledge and information necessary for ministry leadership.
• creates opportunity for multicultural expansion and relationship building
• Over time, creates a mentoring culture which continuously promotes individual growth and development
• trainers and interns learn from each other
• MIP re-energizes the supervising pastor’s ministry
• MIP promotes the unions of individuals mutually concerned about positive change
• interns receive critical feedback in key areas
• MIP develops a sharper focus on what is needed to grow spiritually and professionally within the Church of God
• teaches specific skills
• MIP enlightens interns about the organizational culture of the Church of God and about unspoken rules which can impact successful ministry
• in MIP, interns find relationships with trainers and/or fellow interns where it is safe to share frustrations as well as successes.

• theological concepts and principles
• church polity and organization
• legal concepts significant to churches
• rules of confidentiality
• rules of personal conduct
• how to moderate business meetings
• unwritten rules for success within the Church of God
• principles for negotiating consensus
• physical and psychological conditions most frequently presented to pastors
• how to make counseling referrals
• how to relate to medical personnel serving church members
• how to maintain credibility and integrity

• how to recognize, achieve, and maintain emotional and spiritual maturity
• how to deal with disappointment and betrayal
• facing criticism and keeping focus on priorities and convictions
• dealing with fear and anxiety
• understanding success in life is linked to self-esteem
• how to assess your personal effectiveness
• evaluating strengths and limitations
• how negative thoughts effect behavior
• the basis of positive personal development is positive self affirmations and positive self-acceptance
• understand results of positive attitudes in action
• develop the power of resilience
• consequences of unfulfilled needs
• developing tolerance and understanding of others
• mental distress and the inability to forgive
• dealing with difficult people and negative reactions toward you
• identify your behaviors under severe distress or conflict
• calmly face discourtesies, accusations and injustices—if you cannot usually do this, identify your common reactions
• creative problem-solving skills which avoid indecision
• the motivational power of deep beliefs and purposeful attitude
• happiness and success come from having dreams and working to make them come true

The MIP training process is unique and life-changing.  It does include key components of mentoring, but goes far beyond modeling, monitoring, and motivating.  MIP supervision involves supervised training which focuses on responsibility, evaluation, and accountability.  The MIP intern is held responsible for knowing, doing, and being.  Interns and supervising pastors have very specific roles and responsibilities for which they are both evaluated and held accountable.  This supervised training process evaluates the quality of ministerial service and leadership integrity in the intern and holds the intern accountable by focusing on skills, knowledge, and attitude.

The MIP training process is tough and requires great discipline and commitment on the part of the interns.  It is also a process which includes affirmation, support, and respect.  MIP is about growing and building strong relationships where people are empowered to serve and to trust with passion and a clear vision.

Stage 1) Listening and understanding

Stage 2) Helping people rethink the problem(s)

Stage 3) Formulating workable action plans

Stage 4) Supporting people as they implement the action plans for growth and recovery

Stage 5) Follow-up with continued love and support

Most effective counseling is not done by professionals, but by ordinary people.  When people have problems, they turn to friends and family.  Therefore, training for lay counselors is important.

A typical funeral service might follow this suggested outline:

• Organ prelude
• Opening words from the pastor
• Brief Scripture(s)
• Opening prayer
• Vocal solo
• Reading of the obituary (optional)
• A eulogy (optional), could consist of more than one participant
• Prayer of thanks to God for the life of the deceased loved one (optional)
• Song/solo
• Short sermon
• Prayer
• Benediction

The Lord’s Supper is a communal meal of the church that remembers Christ’s work and active presence in the church.  The precedent for this type of celebration was in the peace offering of the Old Testament (Leviticus 3:1-17; 7:11-38; 22:21).  In it a fellowship meal with the Lord as Host was celebrated by each family.  Now, the Lord Himself is the Host through the person of Christ.  Christ commanded the disciples to celebrate the communion as an act of remembrance.  This remembrance extends to the recognition of His presence in the midst of those worshiping in communion.

Therefore, theologically the Lord’s Supper is:

• A communal meal remembering the Lord
• An offering of thanksgiving
• Identification with the suffering of the Lord
• Participation in remembrance of the Passover Meal

First Corinthians 5:8 says, “Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.”

“NOT WITH OLD LEAVEN.”  A terrible sin had been committed by one of the members of the Corinthian church.  Instead of the other members mourning, they had become “puffed up” and boasted of their own personal holiness.  Paul said, “Your glorying is not good.”

Even though such vaunting may seem small, it only takes a tiny bit of leaven (such as yeast) to affect the whole loaf of bread.  Therefore Paul says, “Purge out the old leaven” of boasting and pride and remember that it was “Christ our Passover” who was “sacrificed for us.”

“NEITHER WITH THE LEAVEN OF MALICE.”  Malice is that evil habit of the mind which makes everything look bad and evil.  The early church father, Clement, said that malice is the “forerunner of all other sins.”  It is looking at every single sore and diagnosing it as malignant.  Such evil judgments must be purged at the Lord’s Table.

“NEITHER WITH THE LEAVEN OF WICKEDNESS.”  A heart of malice will inevitably lead to a wicked life.  Hatred leads to murder, lust to fornication, and covetousness to robbery.

“But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner–not even to eat with such a person.”  (1 Corinthians 5:11).

“BUT WITH SINCERITY AND TRUTH.”  The word translated “sincerity” comes from a compound word meaning “to judge” and “sunlight.”  Therefore, to be sincere is to be found pure when examined by the sun’s light.  The English word SINCERE comes from an old Latin expression meaning “without wax.”  It referred to a custom of finishing certain pieces of furniture with hard wax instead of genuine wood.  One would set the furniture in the noonday sun to test if it were genuine or sincere or without wax.  If it were not “sincere,” the wax would quickly melt, revealing the piece of furniture to be a false imitation.

Therefore, we come to this holy repast without false pretensions or deceits.  Our lives are true.  When placed under the warmth of the rays of the Word, we are found to be genuine and sincere.

First Corinthians 11:24-29 says,

“And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.  After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.  For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.  Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.  But let a man examine himself, and so let him eat of that bread, and drink of that cup.  For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.”

Washing the saints’ feet is an ordinance of the church even though it has been questioned by many in church history.  Yet, Christ practiced and commanded this observance.  It is an act of worship unto the Lord that emphasizes the humility of service unto one another and unto the Lord.  It was a regular practice in the early church.  It is explicitly named in Romans 12:13; 1 Timothy 3:2; Titus 1:8; and 1 Peter 4:9.

The primary text for this teaching of the washing of the saints’ feet is found in John 13:1-20.  It was a major part of the event of that night.  It illustrated Christ’s humility and His commandment of love.  This was not to be a one time act, but was to be carried out with a continuing obligation.

“If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.  For I have given you an example, that ye should do as I have done to you” (John 13:14, 15).

Successful ministry in the local church requires the involvement of many people who are committed to the mission and the purpose of the church.  Effective organization and administrative leadership enables the church to utilize resources and personnel in fulfilling the vision of making God’s love and grace known to all people.

In looking at the many areas of specialized ministry in the local church, we are reminded that as a church we:

• Exalt Christ through worship
• Proclaim a message of hope and spiritual power
• Develop well-equipped disciples who are empowered for ministry
• Seek to care for and to heal the hurting
• Encourage and reassure people through compassionate and active outreach ministries
• Promote the responsibility of every believer to live disciplined and accountable lives
• Emphasize a life of holiness and obedience through the indwelling power of a spirit-filled life.

Accepting people are happy people.  They are proactive not reactive.  Thus, they are free to act rather than react.  They tend to be mature and filled with the joy of the Lord.  We must accept ourselves before we can accept others.  In doing so, we must accept the truth that we all have flaws and we all make mistakes.  Actually, imperfection is the one thing we all have in common.

Acceptance promotes feelings of security and well being.  In order to be effective, we must also accept our circumstances.  Difficulties can be the tools of God, so let us respond in faith to all circumstances.

Interpersonal communication is essential for interpersonal relations.  These provide the context for social maturity and spiritual growth.  Communication does not occur in isolation, and it does not have to be verbal.  Communication is meaning exchange, not word exchange.  As someone once remarked, “I am sure you believe you understand what you think I said, but I am not sure you realize that what you heard was not what I really meant.”

Many believe that changes in the fast-moving world of communication have left the church behind.  Could it be that congregational fights, church splits, and the generally short tenure of ministerial staffs stem from something as basic as communication deficiencies?  Not only could it be; it probably is in many of those unfortunate cases.

Churches are held together by communication, not structure.  In the administrative process, communication is not merely one of the functions; it permeates all functions and links them together.  It is communicate effectively or suffer the consequences!  Organizing, planning, staffing, delegating, coordinating, and motivating are essential tasks.  Can any of these tasks be carried out without effective communication?

Effective pastoral/administrative communication needs clear and communicable goals, adequate resources, motivated people, and skills.  There are several important guidelines to follow.

• Communicate objectives repeatedly and clearly.
• Protect the emotional tone of communication.
• Identify clear channels for communication.
• Recognize different levels of communication.
• Teach people to communicate.
• Evaluate yourself as a communicator.
• Get feedback on your communication.
• Remember solicited feedback will be better than that which is unsolicited.
• Feedback needs to be checked and rechecked to ensure its validity.
• Seek to clarify your ideas before communicating.
• Examine the true purpose of each communication.
• Consult with others, where appropriate, in planning communication.
• Follow up your communication.
• Communicate for tomorrow as well as today.
• Seek first to understand and then to be understood.

Good communication is essential for a minister to be effective in his/her role and relationships.  Learning to listen and improving skills as a listener and communicator is vital.  One important role of all ministers is conflict management.  In each conflict or stressful problem situation or relationship, we possess the potential for constructive or destructive management.  We must be careful at all times to build relationships with others and overcome conflicts without sacrificing clear, Biblical convictions.

The financial ministry of the local church is enhanced through responsible handling of church records and financial reports.  Godly stewardship requires an accurate accounting of finances.  The preparation, adoption, and implementation of a church budget enable the finances of the church to be the ministry of the entire body.

1) Principles for Implementation

• The church budget should clearly reflect the mission and vision of the church.
• Every congregation should have an annual budget.
• Every member of the congregation should be given an opportunity to express his/her ideas and concerns when the budget is being adopted.
• When a budget is adopted it must become the vision and commitment of the congregation to accept responsibility to reach the budgeted income.
• The pastoral and lay leadership of the congregation must be accountable for all receipts and disbursements of church funds.
• Regular and detailed reports must be provided to the council members and to the church membership.
• A carefully developed stewardship program should be promoted and followed.  Extreme caution should be followed in creating debt.  Further, all clergy and lay leaders should be good role models in all aspects of stewardship.

2) Procedural Steps

• Evaluate and if necessary update your check writing and ledger accounts system.
• Consider using a computer system to manage all church accounts and data files.
• Develop a list of income budget items and expense items that covers all present activity and projected future activity.
• From your ledger records for last year (calendar or church year), do a complete analysis of your income and expenses.  Another session in this seminar deals specifically with church administration and will give you detailed information on preparing a church budget.
• Share with the Church Council and the Finance Committee the summary of operations (income and expenses) you have completed based on last year’s activity.
• Make sure your present ledger system provides for the various accounts you are presently using.  As you plan your budget for next year, you can add account funds as you need them.
• Go back through your present accounting system and complete a monthly summary for each month which has passed in this present year.  This will enable you to prepare a year-to-date summary.  For each month remaining in this year, prepare a monthly report and keep your year-to-date totals current.
• From the summaries (reports) you have now completed on this year, you can pull together a team of people to help you in preparing a projected budget for next year.  Make sure your projected income is realistic.  Keep your projected expenses in line with what you really need and can actually afford.
• In preparing a projected budget, you will need to seek the input of your staff, lay leaders, and ministry coordinators.  Make them a part of the process as much as possible.
• Have your Church Council, clerk, and Finance Committee carefully review and approve the projected budget.  The projected budget should then be presented to the congregation for their consideration and final approval.  Always keep in mind the importance of keeping the contributors informed and a part of the budget process.

Lay Leadership Development will assist the pastor in motivating and training lay leaders to live a distinctive Spirit-filled life of service and spiritual leadership.  This exciting mentoring program will help establish a bond of loyalty and a relationship of cooperation between the mentoring pastor and the lay person.

This program is designed to provide for laity the best opportunity possible for discipleship and leadership training.  The pastor approves lay persons to participate in the program.  One lay person or a group of any size may participate.

Lay leaders may begin the program any Monday year-round.  The program continues for twenty-six (26) weeks or about six months.  The program is divided into two levels and each level lasts for six months.  After completing Level One, the lay leader may request to take Level Two and select a beginning date.  Level Two provides for a supervised apprenticeship in a specialized area of ministry.  The lay leader may select from a list of areas of specialization on which to focus.

In Level One, all lay leaders follow the same course of independent self-study.  The pastor or designated mentor will meet weekly with each lay person or with the group that is participating together.  The pastor/mentor will be available to provide personalized counseling and guidance for the lay leader.

The mentoring pastor will conduct six monthly seminars (suggested for Saturdays) and teach specific topics outlined in the program to the lay leaders.  The lecture manuscripts are in the Mentoring Pastor’s Manual.  The Lay Leader’s Manual contains detailed outlines of each lecture.  These outlines will make taking notes easier and allow for more interaction on each topic.

Each manual contains a set of seminar schedules, indicating approximately when the seminar should be scheduled during the program and the topics to be discussed.

The seminar schedules allow flexibility for the mentor.  For example, Seminar I is to be scheduled sometime between Week 1 and Week 4 (which is the first month of the program).  Each seminar should have three class sessions and a final sharing time.  A Saturday morning once a month may be the best time to schedule the seminars.

It is suggested that the program be done with a small group of individuals or couples, which allows for better seminars, interaction, and mutual support. The recommended size of the group would be ten to twenty-five people.

While participating in Level One, each lay leader will be given specific assignments in the local church.  Of course, many of these lay leaders are already actively involved in some aspect of local church ministry or outreach.

A variety of optional reading and resource materials is available for both lay leaders and mentoring pastors.

• Builds a special mentoring relationship
• Identifies and trains lay leadership
• High quality, independent study program designed to develop leaders
• Provides practical experience under supervision
• Promotes self-discovery and personal development
• Enhances leadership skills
• Encourages spiritual development
• Builds group enrichment and relationship building
• Provides quality seminars
• Provides weekly opportunities for sharing and interaction
• Teaches spiritual disciplines
• Builds maturity and stability
• Provides marriage enrichment opportunities
• Prepares for greater lay ministry involvement
• Successful completion of Level One qualifies the leader to participate in Level Two

_____       Plan for each weekly sharing session, remember to prioritize an agenda.

_____       Conduct the weekly sessions — these are very important — mentoring requires personal contact.

_____       Give adequate study time to prepare for this month’s seminar — make each seminar a little different and exciting.

_____       Use teaching visuals in each session, remember you are modeling how to teach and speak as an effective leader.

_____       Try to never cancel a sharing session or seminar — if they seem unimportant to you, the lay leader will be quickly discouraged.

_____       Discover and use a variety of training techniques — resources such as  Robert W. Pike’s “Creative Training Techniques Handbook“.

_____       Identify some ministry goals within each lay leader.

_____       Develop a plan to help each lay leader reach his/her goals.

_____       List your goals for each lay leader’s training.

_____       Be specific and list your training objectives to reach these goals.

_____       Conduct Seminar II.

_____       Review the Daily Reflections in the Lay Leader’s Manual.

_____       Review the Lay Leader’s Self-Evaluation Form No. 2.

_____       Complete and mail your monthly Evaluation Form No. 2.

_____       Plan ways to make this month’s weekly sharing sessions special.

_____       Explore some unique assignments this month for your lay leader(s).

_____       Remember you are a role model in so many ways before your lay leader(s).

_____       Prepare to discuss in a weekly session the book Partners in Ministry.

_____       Hold your lay leader(s) accountable for his/her faithfulness to every aspect of the program.

_____       Invest your time and energy where it is most effective — in developing lay leaders who will carry the load of ministry.

_____       Check the Lay Leader’s Manual Daily Reflections.

_____       The mentoring pastor is encouraged to read the lay leader’s required textbooks in order to be able to discuss them with the leaders.

_____       Keep up your own prayer life and devotions.

_____       Conduct Seminar III.

_____       Review the Lay Leader’s Form No. 3.

_____       Complete and mail your Evaluation No. 3.

_____       Conduct weekly session each week.

_____       Prepare for the weekly sessions — don’t show up unprepared — write out an agenda for discussion.

_____       Plan challenging assignments this month for your lay leader(s).

_____       Customize this program to meet your needs and problems.

_____       Read your Evaluation No. 4 at the beginning of the month and prepare to evaluate your lay leader(s) in the ten areas requested.

_____       Evaluate in your mind the leadership skills, which need the most improvement.

_____       Study and plan for Seminar IV.

_____       Prepare to explain the Interview Assignment on Seminar IV schedule.

_____       Conduct Seminar IV.

_____       Try a new teaching technique this month.

_____       Review Lay Leader’s Self-Evaluation Form No. 4.

_____       Complete and mail your Report No. 4.

_____       Spend some extra social time with your lay leader(s).

_____       Evaluate how you feel you have done as a mentor.

_____       Make an all-out effort to do your best these last two months.

_____       Seek feedback from your lay leader(s).

_____       Work at relating to each lay leader differently based on their unique needs.

_____       Identify the greater needs in each lay leader and what you can model before him/her to help address this need.

_____       Discuss with each lay leader his/her Interview Assignment and critique the written reports.

_____       Model the lifestyle of a soul winner.

_____       Don’t miss any weekly sessions this month — keep Lay Leadership Development a high priority.

_____       Conduct Seminar V.

_____       Review the Lay Leader’s Form No. 5.

_____       Complete and mail your Report No. 5.

_____       Make this month the best ever.

_____       Plan a great celebration and recognition for your lay leader(s) when you present their graduation certificates from the International Offices — Ministerial Development.

_____       Have your lay leader(s) retake the LSLI as a Post-Test by Week 24 and schedule a time to go over the profile and compare it to the Pre-Test LSLI profile.

_____       Discuss in a sharing session the importance of the lay leader’s commitment to Christ and to his/her calling.

_____       Plan a special gathering with the family(ies) of your lay leader(s) in recognition of the importance of this program and their accomplishments.

_____       In a sharing session, discuss with each lay leader his/her areas of giftedness and leadership qualities from the LSLI

_____       Conduct Seminar VI.

_____       Check the Lay Leader’s Daily Reflections.

_____       Complete and mail your Report No. 6.

_____       Order your graduation certificates from Ministerial Development.

_____       Do not get behind on your reading.

_____       Keep up your Daily Reflections.

_____       Work on your ministry assignments.

_____       Work at strengthening yourself in any or all four styles of the LSLI.

_____       Encourage sharing and discussion during each seminar.

_____       Model leadership qualities in your family, your church, and at work.

_____       Never miss a scheduled weekly session or church service.

_____       Work with your mentor and try to make his/her job easier.

_____       Don’t get too busy — limit your activities during this program so that what really matters does not suffer.

_____       Attend and enthusiastically participate in Seminar II.

_____       Complete your Self-Evaluation No. 2.

_____       Make sure the mentor reviews your Report No. 2 and enters the date reviewed on the form.

_____       Keep up your reading assignments.

_____       Work at understanding yourself and others.

_____       Practice leadership skills from the LSLI profile.

_____       Attend the weekly sessions.

_____       Be faithful to church and in your stewardship.

_____       Witness to someone every week and make soul winning a priority.

_____       Attend Seminar III.

_____       Complete Self-Evaluation No. 3.

_____       Make sure your mentor reviews your Report No. 3.

_____       Recognize the call of God upon your life.

_____       Work on building your strengths as a leader of others in God’s work.

_____       Do something this month to really encourage your pastor and his family.

_____       Encourage someone in your church who is really hurting in some way.

_____       Be a real friend to someone who needs you.

_____       Exercise faith in God this month like never before and believe God for a miracle.

_____       Encourage a strong team spirit among your church leaders

_____       Attend Seminar IV.

_____       Complete your monthly Self-Evaluation No. 4 and be sure your mentor reviews it.

_____       Complete your reading assignments each day.

_____       Make prayer and praise a rewarding habit.

_____       Discipline yourself through fasting and self-control.

_____       Consecrate yourself to be a generous channel of God’s financial blessings.

_____       Work at being a nice person and be very careful how you talk to people.

_____       Complete your assigned interviews and write your reports.

_____       Spend some time this month planning how you can help build up your church as a spiritual leader.

_____       Be faithful even in small assignments — seek a quality ministry.

_____       Identify the values by which you should live your life daily.

_____       Work this month at being a confident, contented person.

_____       Attend Seminar V.

_____       Complete your Self-Evaluation No. 5.

_____       Identify the area or areas of local church ministry where God wants you to be involved.

_____       Determine to take some of the load off your pastor.

_____       Commit yourself to a life-long process of growth and study to become all you can be for God.

_____       Keep up your daily assignments and your prayer life.

_____       Be aware of how the devil will try to pull you and your focus away from spiritual things.

_____       Get realistic goals for the future.

_____       Make this last month really count and give it your best.

_____       By faith, see yourself as a spiritual leader and servant of God.

_____       Seek to help your pastor identify a new group to enroll in Lay Leadership Development during the next six months.

_____       Consider enrolling in Level Two.

_____       Attend Seminar VI.

_____       Complete and mail in your Final Evaluation Form.

Each lay participant is to complete a monthly self-evaluation form.  These self-evaluation forms are to be reviewed each month by the mentoring pastor.  This process helps the lay leader to fulfill the expectations of the program and to evaluate his/her own progress.  It also helps the mentor know how to help and encourage the lay leader.

Each month, as the self-evaluation form is completed, the lay leader is to present the form to the mentoring pastor for his/her review and analysis.  The mentoring pastor will devote time to personal interaction with the lay leader as needed and as their schedules allow.

Inspire a vision and a purpose. Leaders must have passion and an internal fire driving them forward. They must be able to share that mission/vision/purpose and inspire others to follow.

Motivate and empower passionate commitment. The secret of motivating others is providing them with hope and a positive expectancy. People need leaders who will build their faith and optimism about the future. A Christian motivator must develop problem-solving techniques and affirmation skills to verbally encourage and guide people through the challenging situations of life.

Apathy and non-participation by Christians are the curse of the church today. So many church members are uninformed and unmotivated. The job of leaders is to energize ordinary people so that they will grow and discover their full potential.

Motivating Christian maturity and leadership potential in others requires that mentors model:

• A selfless commitment to the vision – Dietrich Bonhoeffer said, “When Christ calls a man, He bids him come and die.” Leaders do not live for self, they put God first.
• Discipline necessary to achieve the right priorities – Leadership demands singleness of purpose fueled by a sense of urgency for advancing God’s kingdom.
• Courage to trust and obey – Courage and integrity of character are the fundamental attributes of great leaders.
• Sensitivity to the lending of the Holy Spirit – Leaders cannot afford to be deaf to Heaven. Training and planning are great. Developing our mind is essential. But ultimately we walk by faith and not by sight. There is a supernatural dimension to leadership and it comes our way by remaining sensitive and open to the Holy Spirit.

Point people in the right direction. Leaders who are role models must pay close attention to what they really believe is important. Mature leaders will frequently engage in healthy self-evaluation and self-examination. They want to model the highest possible level of integrity, fair-mindedness, and spirituality.

Leaders must not manifest a critical or unforgiving spirit. They must not turn people with opposing views into adversaries or enemies. Leaders must temper their judgmental opinions and realize how hypocritical it is to find fault with others while remaining blind to their own shortcomings.

Multiply by training and developing emerging new leaders. The most strategic and fruitful work of a minister is to train and trust reliable people and encourage them to develop their spiritual potential.

People are drawn to a leader who is compassionate, a leader who responds to rejection or criticism with a constant will to love and help people.  R. Lamar Vest said, “The mark of a true spiritual leader is how he/she treats enemies/critics.”

Reproducing leaders requires that we:

• Look for the best in others
• Believe in the potential for growth and improvement
• Demonstrate confidence in people
• Maintain open communication
• Seek honest feedback
• Set high but achievable standards or goals
• Focus more on “being” rather than on “doing”
• Model holiness of life

The principles of integrity demand that we, as Christians, work at building one another up rather than tearing each other down by being judgmental, critical, or hypocritical.

Some ministers dream of fame and achieving greatness, as did Christ’s disciples. Jesus gave the twelve a lecture on kingdom leadership by repeating that greatness is directly related to service, not status; to responsibility, not privilege.  Jesus said,  “For even the Son of Man did not come to be served, but to serve, and to give His life as ransom for many” (Mark 10:45).

Following are several points about leadership and accountable servanthood:

• Taking advantage of opportunities without regard for the consequences of our actions or for the principles of Scripture blinds us to the perils of our reckless disregard.
• Serving others is not to be viewed as a stepping-stone to great power and position.
• True servanthood is an act of love, totally devoid of selfish striving toward personal goals.
• Leadership in the kingdom is fundamentally different than leadership in the world.
• Spiritual leadership is granted for the purpose of serving, not for personal benefit.

Managing our life will require many mid-course corrections. Ministers must always work at being the same person in the home and the office as they are in the pulpit. As an intern on the pastoral staff of your supervising church, you will see how difficult it is to have enough time to accomplish all of the important tasks of each week. You will see your supervisor under pressure to be all things to all people. You will see him/her being criticized for not doing enough or for not being readily accessible to the congregation at all times. Think of all the demands on a pastor’s time:

• visitation
• study
• sermon preparation
• staff meetings
• appointments
• counseling sessions
• letter writing
• bulletins
• financial reports
• state and district responsibilities
• community activities
• spouse and children
• other family members

In addition to all the above, a supervising pastor is expected to mentor lay leaders, work with church staff, and supervise an intern. A mentoring/training philosophy calls for us to invest our life in a few people at a time. Every supervising pastor will get criticized by people who will not understand why he/she spends so much time mentoring key lay leaders, building staff unity, and training an intern.

Those of us in leadership with the internship program realize that one of our great challenges is to match interns with supervising pastors who are committed to train others. Not every pastor is dedicated to or even understands the process necessary to train leaders. Some pastors accept the responsibility of a supervising pastor even though they are either not willing or are not prepared to spend time investing in the training and developing of interns.

Sometimes we find that we have an intern enrolled in the program who does not understand the training process of an internship. This type of intern may present a great problem for the supervising pastor for various reasons, such as:

• The intern is unteachable.
• The intern resents doing MIP and is uncooperative.
• The intern has a personality disorder or character flaw.
• The intern has a problem with areas such as anger, resentment, inferiority, addictions, authority, accountability, etc.

This third skill requires a high level of cooperation and dedication between both the intern and the supervising pastor. Managing emotions, attitudes, and lifestyles is a vital part of the process and is the responsibility of everyone involved.

The difference between success and failure, between achievement and collapse, between having an impact on others for Christ and having no influence at all, comes down to just one word:  perseverance. Our goal as disciples and as mentors is to learn to endure criticism, to overcome past hurts, to break bad habits, and to keep moving forward. In so doing, we will model perseverance before those who are watching our example. John Calvin wrote, “Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts:  the knowledge of God and of ourselves.” Along this theme, in his book The Rest of Your Life, Patrick M. Morley said, “The secret of spiritual objectivity, growth, and wisdom is to seek the God who is and to carefully examine our own life.”

Let us consider the following seven steps that lead to a wise life.

A) Study God’s Character

We must study and seek to understand the character and attributes of God, so that we may know Him. Our initial impressions of God were shaped by our culture and environment. The very word “Father” is extremely loaded, the meaning so intertwined with our own human fathers. This may mean that during the internship program we must unload concepts from our culture and fill our minds with the correct doctrine of God.

B) Lead an Examined Life

In the training process, some interns will find that they need to make some radical changes.  People tend at times to settle into a monotonous and unproductive routine that is hard to escape.  It is like being in a deep rut. It has been said that a rut is simply a groove with both ends knocked out.  If you are tired, weary, frustrated, or disappointed, you need to examine your life and get out of that rut.

An examined life is important because of the following:

• The heart is such a willing party to self-deceit. “The heart is deceitful above all things” (Jeremiah 17:9).
• The old sinful nature is a devious deceiver. “That you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lust” (Ephesians 4:22).
• People purposefully manipulate each other. “Wicked deceivers surround me” (Psalm 49.5). “Let no one deceive you with empty words” (Ephesians 5:6).
• Satan himself is the master deceiver. “The serpent deceived me, and I ate” (Genesis 3:13). The antidote to deception is to lead an examined life, regularly reviewing our ways.

C) Maintain Private Devotions

Richard Dobbins, founder of Emerge Ministries says, “I have never seen one minister guilty of sexual sin who kept a daily personal devotion time.” In other words, in the days, weeks, and months leading up to their moral failure, their public ministry continued but their private watch before Christ stopped. Perhaps the difficulties arise when we confuse our walk with God and our work for God.

It is very deliberate that we require interns to maintain a time of personal devotions and prayer. Many ministers were never required to develop this discipline. Neither did they grow up in a family with daily devotions. The result is that many pastors only read the Bible for sermon preparation and only pray publicly and at meals. No wonder ministers’ lives are unmanageable or even out of control. The Bible also says, “Pray in the Spirit…” “Pray without ceasing.” Daily private or family devotions are a requirement of MIP.

D) Think Critically

God wants us to learn to think critically. To do this, we add some things to our life and subtract some other things. God is at work in our life to build character. Our responsibility is to strive to have the mind of Christ, to think critically and spiritually.

If we are to think critically and spiritually, improve our attitude, build our self-esteem, stretch our potential, know our heart, and sharpen our perspective, then we must know ourselves.

We have already talked about the importance of leading a life of self-examination. Self-examination is not complete unless it includes a significant change in our thinking, our attitudes, our values, our assumptions, and our experiences.

The most revealing questions we can ask ourselves are concerning the identity of those matters about which we are passionate. Knowing our “passion points” reveals how we think and allows us to target areas for change.

Paul addresses this important transformation of thinking in Romans 12:2, where he said: “And be not conformed to this world:  but be ye transformed by the renewing of your mind…”

Some modern translations or paraphrases of this Scripture read as follows:

• “But be ye transfigured in the renewing of your mind” (Henry Alford NT).
• “But by your new attitude of mind be transformed” (Edgar Goodspeed NT).
• “But by the new ideals that mold your minds continue to transform yourself” (Charles Williams NT).
• “But let God remold your minds from within” (JB Phillips NT).
• “But be transformed by the complete change that has come over your minds” (The 20^th Century NT).

Let the prayer for spiritual renewal in Psalm 51:10 be our prayer:  “Create in me a clean heart O God; and renew a right spirit within me.”

Ministers, of all people, need a positive mind-set. “These minds of ours are like bank vaults awaiting our deposits. If we regularly deposit positive, encouraging, and uplifting thought, what we withdraw will be the same. And the interest paid will be joy” (Chuck Swindoll, Laugh Again). The secret lies in how we think and what we believe. As Paul wrote to the Philippians:

“And now brothers…let me say this one more thing:  Fix your thoughts on what is true and good and right. Think about things that are pure and lovely, and dwell on the fine, good things in others. Think about all you can praise God for and be glad about” (Philippians 4:8 TLB).

E) Act Unselfishly

Jesus described Himself only one time in Scripture. It is recorded in Matthew 11:28-30:

“Come to Me, all who labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and lowly in heart; and you will find rest for your souls. For My yoke is easy, and My load is light” (NKJV).

Did you catch the key words: “I am gentle and lowly in heart,” which might be best summed up in the one word unselfish? This is the most Christ-like attitude we can demonstrate. It involves being more interested in serving the needs of others than in having one’s own needs met.

An unselfish person is generous, thoughtful, and gentle. They have an unpretentious spirit and they are a servant-hearted leader. An unselfish Christian puts others first. They do not allow pride and ego to control their hearts. As Isaac Watts wrote early in the 18^th century:

When I survey the wondrous cross on which the Prince of glory died, my richest gain I count but loss, and pour contempt on all my pride.”

Today many people are selfish, egocentric, and unaware of their destructive attitude. In our selfish, grab-all-you-can-get society, the concept of cultivating an unselfish, servant-hearted attitude is almost a joke. Paul wrote a plea for unselfishness to his friends in Philippi:

“Do nothing from selfish or empty conceit, but with humility of mind let each of you regard one another as more important than himself, do not merely look out for your own personal interests, but also for the interest of others” (Philippians 2:3-4).

There are three practical ways we can cultivate an unselfish attitude. First, do not be motivated by selfishness or conceit. Second, regard others as more important than ourself. This is not a natural trait but can be developed and improved.  Third, do not focus on just our own needs but seek to be sensitive to the needs of others.

The only way a Christian can faithfully live an unselfish life is to have a good self-esteem, inner peace, positive faith, and a positive attitude. Paul urged the Philippians to:

“Have this attitude in yourselves which was also in Christ Jesus” (Philippians 2:5).

Paul said that with this attitude Christ humbled Himself by becoming obedient to the point of death, even death on a cross (Philippians 2:8b). According to Hebrews 12:2, Christ Jesus, the Author and Perfecter of faith, submitted Himself to the point of death (unselfish submission) “for the joy set before Him.” We are that joy – all who are saved by His grace.

Christ endured the cross, despising the shame and has sat down at the right hand of the throne of God.

“Therefore, also God highly exalted Him and bestowed on Him the name which is above every name…” (Philippians 2:9).

A secret to a wise life is to humble ourself before God in unselfishness and He will exalt us.

F) Maintain Balance

Ministers, maybe more than others, look for role models, for examples of success. Admiration for a great person may inspire us, but it cannot enable us. God enables us by His Spirit and through the influence of holy people. We have the example of Christ and His power to live our life. As we take on the challenges of ministry, we need to keep things in balance.

1) Balancing Purpose and Power

“…Work out your own salvation with fear and trembling, for it is God who is at work in you, both to will and to work for his good pleasure” (Philippians 2:12-13).

We (Christians/ministers) are to live out and carry out our faith correctly, and to work out our salvation. By doing so, we bring purpose to our existence. The ultimate goal or purpose of our life is “His good pleasure.” Our life is to be lived for God’s greater glory – not our own selfish desires.

We are not alone in our purpose. God is at work in us! He gives us strength and empowers our diligence. As He pours His power into us, we are to do the things that bring Him pleasure. His pleasure not ours, His will not ours, and His glory not ours is what makes life meaningful. In submitting to God’s will, we may be in danger of conflict, since most of us prefer to have our own way. Managing our life and ministry requires balancing purpose and power under submission to God.

2) Balancing Attitude and Action

“Do all things without grumbling or disputing; that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world…” (Philippians 2:14-15).

A bad attitude reveals itself from two sides:  one is something we do alone – grumble; the other is something we do when we are with other people – dispute.  Grumbling or disputing can be a real joy stealer and destroy our effectiveness as role models.

We need to manage our life and prove ourselves to be:

• Blameless – a pure life that is undefiled, un-hypocritical, and free of defect.
• Innocent – untainted in motive, possessing integrity.
• Above reproach – free of obvious guilt, free of blemish, and affirming.
• Lights in darkness – stars are luminaries that illuminate the darkness which is around them.

With the right attitude we can fulfill our calling, knowing that our labor for God is not in vain. Our action is not wasted effort when our attitude is right and we are walking in the spirit.

Managing to keep our life and ministry in balance is a battle. Old habits are hard to break.  Self-discipline is hard to practice. However, a life lived under the dominion of self is both unsatisfying and unproductive. Perfect discipline is found in God alone, the source of order and balance, the epitome of self-control and holiness of life.

If we are to learn from mentors and from God how to manage and balance our life we must change our negative habits and negative thinking, which both lead to self-defeat. We must dethrone self and give God His rightful place over our life.

G) Maintain Accountability and Integrity

People succeed or fail in four ways.

• Spiritually
• Morally
• Financially
• Relationally

Do you know anyone who ever set out to fail on purpose? A reasonable person does not ruin his/her life on purpose. Yet people, even ministers, all around us fail. Why? They failed to possess the skills necessary to be accountable to God, to others, and to maintain the integrity of their character.

Many Christians lead anonymous spiritual lives. They seem to be able to float in and out of the church without having to be accountable for their life. Without accountability, we have no one to whom we must give an answer for our life.  We have not given anyone permission to ask the hard questions. Some ministers’ lives and activities become shrouded in ambiguity and independence.

For the training process to be complete, we must submit to being accountable, and manage so that our integrity is always protected.

These strategies and principles mark the concerns of a life filled with wisdom.  The fruit of the Holy Spirit can only be manifested in us to the degree that we possess and use the spiritual skills of accountability and self-discipline. Our life can be one that is well managed, controlled, developed, and authentic impacting our world for Christ.

2 Corinthians 5:21, For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Jesus Christ.
The equation of the cross is captured in three truths:
1. God punishes sin.
2. God loves sinners.
3. God put our sin on his Son and punished it there.

Galatians 2:20, I myself no longer live, but Christ lives in me. So I live my life in this earthly body by trusting in the Son of God, who loved me and gave himself for me. His love will change us. By immersing ourselves in the depths of God’s love, we are changed.

John 12:32, And when I am lifted up on the cross, I will draw everyone to myself. The cross is God’s ladder to his home. The ladder is finished. It needs no work, no additional rungs. It needs only a step—a step of Faith
Ephesians 3:17-29, Take in with all the Christians the extravagant dimension of Christ’s love. Reach out and experience the breadth! Test its length! Plumb its depths! Rise to the heights! Love full lives in the fullness of God!
(Message)