Culturally Diverse Church in Raleigh, North Carolina

7th New Shepherds Orientation Workshop

We had a hard working group for the 7th New Shepherds Orientation Workshop. It was a beautiful drive around the Northern border of the Smokies the weekend of August 25-27. This is one of the most culturally diverse congregations I’ve visited. The Spanish and English worship together. Their website is in both English and Spanish. They have members from other nationalities as well. I asked one of the elders the different backgrounds of the members at Raleigh. He replied, “Honduras, El Salvador,  Ghana,  Nigeria.  And there’s even a Californian…now they are something else.”

This congregation is about fifteen years old and has recently appointed new shepherds. These men, their wives, the preacher, and his wife had done their homework. They were ready to discuss ways to be more effective in the Lord’s work.

As a result of suggestions at a previous workshop in Puyallup, Washington, we had more time for small groups to interact.

The men’s and women’s groups worked separately on a real situation in a real church and made observations and suggestions of how to improve the interaction of elders and their flock.

I gave the men an issue of someone wanting to modify the elders’ plan to do mission work when a brother with money had rather build an educational annex.

The ladies discussed issues that come with being the wife of an elder. This was especially helpful to the wives of the new elders.

We concluded Sunday morning with the Bible class, Leadership is a Gift, Not a Grind. During the worship, I discussed what Paul talked about and what they did at his last elders’ meeting with the overseers of the Ephesian church. Each elder shared a “mustard seed” he had learned during the workshop.

The elders, preachers, and wives of the Raleigh church: Bill and Beth Culverhouse, Elisha and Anne Marie Freeman, Glenn and Fran Holland, Allan and Barbara Johnson, Bob and Margaret Platt, Mac and Pamela Safley, and Scott and Carol Wollens.

Discussion Topics

  • What are guidelines to help us have a better discussion and workshop?
  • How can elders shepherd each other?
  • How will we grow together as a group?
  • How will we handle criticism?
  • What is a good plan to be sure we are adequately caring for all the sheep?
  • How can we deal with deacons and encourage them?
  • How will we develop as overseers as well as shepherds?
  • How will we oversee each other?
  • What can we do to keep important things from falling through the cracks?
  • Will we function as deacons and be called elders?
  • How can we prevent the development of a toxic “head elder”?
  • What is one thing we can do to prevent conflict and promote peace?
  • How will we evaluate the deacons, the ministers, and each other?
  • What are some ways we can have good communication with the congregation?
  • What are different kinds of meetings we should have to lead this church?
  • Who should select additional leaders in this congregation?
  • What is a good way to facilitate selection?

Workshop Characteristics

  • Include all shepherds, preachers, and wives.
  • Meet offsite — away from the building.
  • Include twelve hours of working time.

The Usual Schedule

Friday — 6:00-10:00 p.m.
Saturday — 8:00-12:00 a.m.; 1:00-5:00 p.m.
Sunday:
Bible class: When Leadership Is a Gift Instead of a Grind
Sermon at worship: What Do You Say at Your Last Elders’ Meeting?

Dates I have available today for 2018: a weekend (Friday night, Saturday, Sunday morning) in April, May, September, October, November.

What questions or observations do you have about the New Shepherds Orientation Workshop?

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Creating Biblical Leaders: By God’s Design (Tacoma, Washington: Agape Publishing, 2008)

What material can help you encourage men to be leaders in the church and develop and mature those serving?

If someone should ask me to suggest a book for a Bible study to encourage shepherds and train future elders, I would recommend Creating Biblical Leaders: By God’s Design, by Dr. Ken Wilson.

Dr. Ken Wilson has preached for decades, served as a professional Christian counselor, and now serves as an elder in the church at Puyallup, Washington.

Here are some “mustard seeds” I highlighted as I read the book:

Biblical leaders also have to be willing to rise above their environment. I believe that leaders can be classified in two ways: REACTIONARY and VISIONARY. Visionary leaders are not satisfied with the status quo. Visionary leaders not only deal with the immediate problems, they also actively lead in new horizons of future planning. They are pro-active as opposed to re-active.

Reactionary leaders really do not lead at all; they just react and put out fires (page 2).

Visionary Leaders are not people who are always on the cutting edge of change. They are leaders who perceive problems before they occur and search for solutions in order to avoid problems (page 3).

As we begin to define biblical leadership, we cannot neglect the Lord’s admonition that leaders must be servants! The authoritarian approach leads to the formulation of institutionalism. Webster defines the word institutional as “the characteristic of, being instituted; or to institutions, rather than individuals.” The tendency of some church leaders today is to direct the church towards being an institution. This is reflected in the slow and subtle decisions being made when leaders are shifting the emphasis from evangelism and church growth to presenting the church as an entertainment center (page 3).

There is a sharp contrast between spiritual and secular leadership. The secular leader is concerned about the worker reaching maximum production for the institution. The Christian leader is concerned about the worker reaching maximum potential in the Lord. The concept of effectiveness is not seen in the power of management skills in the biblical model, but in utilizing the resources of people and their ideas. True spiritual leaders meet the needs of people as they work at accomplishing their tasks. Biblical leaders should be required to solve problems, not create them (Acts 6: 1–6) (page 4)!

If there is poor communication, lack of commitment, and a lack of unity in the congregation, it is because these same deficiencies are found in the leaders as well (page 5).

It is evident today that we do not need leaders who do nothing but call the shots. Such leadership models fail because they are not biblical. Instead, we need leaders who, by their shepherding and modeling of service, stimulate the church to develop servant minds and servant hearts. This is the key to church growth and spiritual maturity (page 6).

Biblical shepherding influences for good and is powerful. Biblical shepherding can best be described as the ability of one person to influence another for good. The relational model of leadership allows for creativity in workers, because of the relationship and trust factor. The positional model of leadership does not encourage creativity in the workers. A positional leader is easily threatened by the imagination and creativity of those who are allowed, as workers, to own the process of ministry and be empowered by it (page 11).

Let me reiterate the fact that the elders/shepherds in a congregation have God-given authority, and that is not a question of dispute, but how they exercise that authority is the issue. There is a pattern in the New Testament for the qualifications of eiders/deacons, for the selection of elders/deacons in the congregation, and how authority is to be exercised (I Peter 5: 1–4). The pattern is identifiable and significant (page 25).

To see the pattern, let’s note the similarities, yet important differences, when comparing the practice of many congregations today with the early church, in reference to the selection of elders/deacons, the early church leaders asked the congregation to submit names of possible candidates for the specific work of leaders (Acts 6:1–6). If this was indeed the pattern established for all churches, it is a practice that is not often seen today. The New Testament pattern stipulates that the congregation he involved in the selection process, rather than the current elders selecting new elders or deacons, with the congregation merely ratifying the decision. Put simply, the primary responsibility for selecting new leaders depends, not on existing leadership alone, but on the Church as a whole (page 26).

If deacons do not exercise leadership and delegate responsibility, they will be limited in the ministry to accomplishing only what they can do themselves, thus limiting the church, as well (page 34).

Anyone who steps into the arena of leadership must be prepared to pay a price. True leadership exacts a heavy toll on the whole person — and the more effective the leadership, the higher the price (Nehemiah 4: 1 –23)!

God’s will was not for the wall to be built without opposition. He does not direct us to the road of least resistance. The success of the project, so far, evoked opposition, which builds character in leadership, even if it lacked admiration in those w, ho oppose. The heart of the habitual critic resists change. Every leader must develop the ability to measure the value of the worth of criticism (page 54).

We seem not to want to do what Jesus told us to do, when we have problems with our brethren. All these behaviors directly contradict vs hat Jesus taught when he said, Go to the person who has done something to you that you believe is wrong, and tell him about the situation. In families, this approach can replace nagging or bantering with effective results. It would seem that the same result would come from our brethren doing what Jesus told us to do (page 81).

Most leaders consider it crucial to defend themselves when they are criticized. They feel that they have to prove that the criticism is totally wrong, and that they have been sadly misunderstood. They feel that the response they made was correct and reasonable, and that the other person is a poor judge, who has no right to criticize anyway. So they argue and plead their case or attack the critic, probably because of their fear of looking less authoritative or capable as a leader. What remains in the end is anger and strained relationships. Rarely do people handle criticism effectively or biblically.

There is the presupposition that the critic is wrong, that we have been terribly misunderstood, and that we will not survive another minute, unless we set things right, or prove the critic wrong. None of these common views are true. Strange as it may seem, much of the criticism is usually correct. Not always, but often. Not entirely correct, but correct enough in a large measure. Occasionally, of course, the critic is totally wrong (page 81).

I have observed that, in situations where the elders operate as positional leaders, the problems between preachers and elders are exacerbated. In such cases, elders often operate as employers, treating the preacher as an employee. In this situation, there is very little team work or cooperation, and the elders often fear that the preacher won’t respect their position as elders. The elders give the orders and expect the preacher to obey them. An atmosphere of intimidation results when there is a lack of respect for the distinctive works of elders and preachers.

Having observed elders who operate in a relational mindset, it is evident that they consider the preacher a member of the team. When leaders have a relational mindset, neither the elders nor the preacher have a hidden agenda. With this mindset, there is no sense, on the part of the elders or the preacher, that there is any threat or competition. There is only the willingness to support and encourage one another in the great work of saving lost souls and keeping the saved, saved.

Everyone benefits from this kind of cooperative attitude; the elders, the preacher, and the congregation. Remember that biblical leaders are called to meet the needs of their followers. Elders should be concerned about the needs of preachers, and preachers should be concerned about the needs of the elders (page 88).

“When a movement develops around a dominant personality, the real test of the quality of his leadership is the manner in which the work survives the crisis of his removal.” (Oswald Chambers) We need mentors in the church to show us how to deal with anger, how to show compassion, how to live with disappointment, how to live with grief, how to do evangelism, and how to lead people to greater heights of spiritual growth (page 114).

Biblical leaders are not above making bad decisions in personal relationships in the Church. They can make bad decisions, due to faulty interpretations based on the lies they may be telling themselves, and when they do, they must be accountable. One of the weaknesses of elderships, in some cases, is the reluctance to acknowledge their own mistakes or sins and accept accountability. The tendency is for elders to support one another and not call each other to be accountable. What develops, then, is what I call the bunker mentality, where the leaders or elders begin to circle the wagons. They begin to perceive threats to their authority, and they then see others as the enemy, resorting to a controlling style of leadership that threatens and polarizes the members of the congregation. There must be a check and balance system in place that requires members and leaders to willingly confess their faults to one another (James 5:16). I am not talking about a calculated witch hunt, but a transparency among leaders that allows them to model accountability to their followers, as their followers demand accountability of them (pages 125, 126).

Preacher Evaluation…Suggestions

how can we encourage our preacher to continue to grow?

I enjoyed having a yearly evaluation from my elders. I want to know how my overseers see me. I won’t know unless they tell me. Unless they write it, I may forget. Unless we discuss what they wrote, I may not have a clear understanding.

I received this request from an elder-friend in an email recently: “It is time for our first annual elder/preacher evaluation. Do you recommend any particular questionnaire or form for us to use?”

We had a phone conversation. I wanted to know more about their thoughts and expectations.

Some things we discussed:

  1. How has this year been?
  2. What do you want to accomplish in the evaluation?
  3. List everything your preacher has done well the past twelve months. Comment on sermons, Bible classes, visits, and other acts of ministry. Be specific. Be generous. Ken Blanchard said, “Catching people doing things right provides satisfaction and motivates good performance. But remember, give praise immediately, make it specific, and finally, encourage people to keep up the good work.”
  4. Ask him what he’d like to improve and how you can help. You know you’re being good shepherds and are developing a good relationship with your preacher when he can freely tell you his weaknesses and struggles. You’ve shown him you’re concerned about him and his family as fellow Christians in this congregation and not just as an employee. Does he want to improve his Bible knowledge? A lectureship, Polishing the Pulpit, a college course or degree might be a good goal—if he’s committed to it. Does he need to improve skills in speaking and ministry? Better Preaching workshops have practical ideas and good fellowship with other preachers. Would a couple’s retreat led by competent people to improve his marriage and parenting skills make him a better husband, father, and leader of his family?
  5. If this is your first evaluation as an elder and with this preacher, it would be good to practice before you do his evaluation. I also think if it’s the twentieth one, practice would be helpful. For your practice, set a time for each elder to evaluate each elder, using the same principles listed above. I’d never thought of this until I heard an elder from North Jackson Church of Christ speaking at Freed-Hardeman University Lectureship year before last. He told about their practice of not only evaluating staff but also each elder.

But what about things he needs to correct? Don’t we need to address these?

I hope you haven’t waited a year to address what you don’t like.

If I knew my evaluation was to be all my mistakes in the last 12 months, I’d dread it like a whipping. Click To Tweet

Those things need to be addressed quickly. When I was the office manager in two churches, hiring and supervising secretaries, I had a 48-hour rule: “If you’re doing something I don’t like or not doing something I want to be done, you’ll know in forty-eight hours.” I won’t save a list of failures for a year and list them at your evaluation. To be more specific, I won’t mention any of them. I’ll have already addressed them day-by-day.

That’s the way I want to be treated.

As a follower of Jesus, if that’s the way I want to be treated, that’s the way I’ll treat others. Click To Tweet

Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets (Matthew 7:12, NKJV).

What suggestions do you have for edifying evaluations?

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How Elders Have Shepherded Me

how loving, caring, leading, guiding, correcting, encouraging men have contributed to my growth as a preacher and as a person

I’ve had a few elders less than the best. I’ve worked with many excellent elders. I’ve had some in-between. Preachers need shepherding as well as other dependent, dirty, and disoriented sheep.

Here are actions and attitudes of helpful shepherds with a few contrasts to make the picture clearer.

    1. They’ve told me the truth. They’ve done what they said they’d do.
    2. When I made mistakes, I’ve had enough to encourage me that I didn’t give up. As a young preacher, one night I realized I’d raised money to do a project the elders didn’t want. I went to the two elders in tears, apologizing for what I’d done. I planned to go for a college Bible course in another town that night. I suggested I stay at home and not attend the class. One of the elders was angry — “Yes, that’s what you need to do. You’ve got to learn you can’t do things like that.” And He went on and on. The other elder said, “No. You go to the class. This hasn’t been your pattern. You’ve recognized your mistake. It’s evident you’re sorry for what you’ve done.” I’m thankful for the kindness of the second elder. I’ve wondered what would have been the effect if both elders had taken the harsh approach of the first. I stayed several years and did a good work there.
    3. They’ve expressed their concern by listening to what was going on in my life.
    4. They’ve communicated trust by asking for help and prayers as they shared what was good and less than ideal in their world.
    5. They conducted regular evaluations without my prompting (see #1). Those were times of encouragement. I looked forward to my yearly evaluations the last week of May. I hurried home to read them to my wife.
    6. Evaluations were positive and complimentary because we kept current with likes and dislikes. Evidently, they were men who didn’t want their supervisors saving all their mistakes to read aloud once a year. My shepherds observed the Golden Rule (Matthew 7:12) and treated me as they’d like to be treated.
    7. During times of personal and family difficulty, they prayed for me and encouraged me to take any time needed to work on family matters immediately.
    8. Especially when my children were home, they reminded me to spend time with my family.
    9. When there was sickness or loss, they visited without having to have a visitation card. I got the impression they cared and wanted me to know.
    10. I’ve had elderships who requested and participated in special times of Bible study for growth and to study specific topics of concern.
    11. They treated me as a trained, intelligent, and competent person who could be trusted to be in leadership meetings to talk, listen, suggest, evaluate, and not think I had to have my way. When I had a suggestion or request, I didn’t have to argue my case before the Supreme Court, then have a decision handed down. I was permitted to be in on the discussion and observe approval, disapproval, or modification of the request in real time. Many times a concern could be answered in five minutes and the project approved. I prefer that to sending me out, denying my request, and telling me why. One time when I explained the objection, the one delivering the rejection said, “If we’d known, we might’ve done it differently. But we’ve made our decision, and we’ll stick with it.”

I’ve had very few classes on becoming and functioning as an elder-shepherd-overseer. I’ve taught hundreds of classes. Most of what I’ve learned, taught, and now write has been learned by observation of men who have led well — and not so well.

What memories do you have of good shepherding?

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Don’t Promise Much…

…do what you promise…or let people know you won’t be able to do what you promised

We’ll call Tuesday night at 7:00. Just move, and we’ll take care of you. We’re going to visit all the families in the congregation.” “I’ll help this church double. We’ll be able to appoint elders six months after I start working with you. I haven’t had any courses, but I’m a good counselor.”

When promises aren’t kept, trust erodes and quickly disappears. It may be in the home, business, or church.

There’s a way not to let trust deteriorate:

Don't promise much…do what you promise…or let people know you won’t be able to do what you promised. Click To Tweet
  1. Don’t promise much. When a promise is related to dates and times, record it and set up a reminder to execute on what you said you would do. If you’re uncertain if you can do what you’d like to do, state you’ll do your best, and if it doesn’t come together, you’ll let others know.
  2. Do what you promise. It may take more time, money, and effort than you first thought. But doing what you said is important.
  3. If you can’t do what you promised, let people know you won’t be able to keep your commitment. If you see before the date and time, let people know you won’t be able to keep the commitment. Give an alternate date and time or give a reason why you won’t ever be able to keep the promise.
  4. If the deadline passes, contact the ones who were counting on you and apologize.

An alternative to this plan is not to do what I promised. I hope people will forget. It was harder than I thought. It took longer than I expected. It cost more money than I budgeted.

It’s been three months. Everybody seems to be OK with me.

I repeat this a few times.

I don’t understand why people don’t believe what I say.

An article from the Wall Street Journal illustrates the principle:

Don’t Promise What You Can’t Deliver

“I’ll have your parts in two weeks.”
Four weeks later the parts arrive.

“I’ll put it in your hand the minute you walk in the door.”
But all you get when you walk in is a handshake.

“Dinner will be at 6:00.”
But as you dip your spoon in the soup, the clock strikes 7:45.

“The doctor will see you in five minutes.”
35 minutes later you’re greeted cheerfully: “And how are we today?”

Avoid a lot of grief and inconvenience for the people you deal with. Think before you announce how long something will take — and then deliver what you promised. On time.
(A message as published in the Wall Street Journal by United Technologies Corporation, Hartford, Connecticut 06101, 1986.)

I had an experience in trust building about a year ago. My computer wasn’t working. I carried it to the Apple store in Louisville, Kentucky. They said everything checked out fine except the hard drive. We decided that was important. They promised to have the work completed in three or four days. They’d call or text me when it was ready. I left the store about 4:00 p.m.

I drove back to Jeffersonville, Indiana. I received a call at 7:15 that night.

“Mr. Barber, your repair is complete and ready to be picked up.”

“That’s not what you promised me.”

“What did we promise?”

“You promised you’d be finished in three or four days. It’s only been three hours and fifteen minutes.”

I was impressed. I posted the incident on Facebook. I’ve been telling my friends since then. That kind of promise keeping is valuable, encouraging, and makes people fans of a reliable promise keeper.

Promise keeping is valuable, encouraging, and makes people fans of a reliable promise keeper. Click To Tweet

How do you build trust? What do you do when people are untrustworthy?

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Excited and Growing Church in Washington State

6th New Shepherds Orientation Workshop

The sixth New Shepherds Orientation Workshop was with the Puyallup Church of Christ in Puyallup, Washington. We had the training sessions in the Holiday Inn Express in Seattle, Washington.

I was touched and encouraged. Although two of the elders were involved in deaths close to them, they were present for most of the training. One was preaching the funeral for a close friend of many years. The other’s brother had died.

[tweetthis]This church is alive and well! They are growing.[/tweetthis]

Their building fund is increasing each week. Children are bringing their change for the new building and had donated $135.00+ the previous two weeks. We saw crowded seating and an overflowing parking lot. They are looking for more property where they can relocate.

Their building fund is increasing each week. Children are bringing their change for the new building and had donated $135.00+ the previous two weeks. We saw crowded seating and an overflowing parking lot. They are looking for more property where they can relocate.

Mark Jamieson, their preacher, told me they are within 1% of having the national average of age groups and generations. Yes, they have millennials.

Not only are they present, but they are also excited about doing the Lord’s work. Gail and I were there on potluck Sunday and were able to talk with many of the Christians.

The church has recently appointed seven new deacons. I was asked to lead opening prayer of the first elders and deacons meeting for the new group.

[tweetthis]Shepherds of this church are committed to letting the deacons deak. They are caring for the sheep.[/tweetthis]

This workshop is the second one I’ve led where everyone stayed together in the same building. Although Puyallup is only a twenty-minute drive from the Hotel, they decided to stay on site. It worked well.

The elders, preacher, and wives are Chris and Jolene Bartlett, Mark and Suzy Jamieson, Gene and Carolyn McCaul, Bob and Diane Sallee, Ken and Sandy Wilson.

I am scheduling workshops for 2018.

Some of the topics we discuss are:

  • What are guidelines to help us have a better discussion and workshop?
  • How can elders shepherd each other?
  • How will we grow together as a group?
  • How will we handle criticism?
  • What is a good plan to be sure we are caring adequately for all the sheep?
  • How can we deal with deacons and encourage them?
  • How will we develop as overseers as well as shepherds?
  • How will we oversee each other?
  • What can we do to keep important things from falling through the cracks?
  • Will we function as deacons and be called elders?
  • How can we prevent the development of a toxic “head elder”?
  • What is one thing we can do to prevent conflict and promote peace?
  • How will we evaluate the deacons, the ministers, and each other?
  • What are some ways we can have good communication with the congregation?
  • What are different kinds of meetings we should have to lead this church?
  • Who should select additional leaders in this congregation?
  • What is a good way to facilitate selection?

The workshop should:

  • Include all shepherds, preachers, and wives.
  • Meet offsite — away from the building.
  • Include twelve hours of working time.

The usual schedule:

Friday — 6:00-10:00 p.m.
Saturday — 8:00-12:00 a.m.; 1:00-5:00 p.m.
Sunday:
Bible class: When Leadership Is a Gift Instead of a Grind
Sermon at worship: What Do You Say at Your Last Elders’ Meeting?

Dates I have available today for 2018: a weekend (Friday night, Saturday, Sunday morning) in March, April, May, September, October, November.

What questions or observations do you have about New Shepherds Orientation Workshops?

Please leave a comment by ...... clicking here.

New Shepherds Orientation Workshop, Smyrna, Tennessee

5th NSO Workshop

The fifth New Shepherds Orientation Workshop was conducted with the elders, ministers, and spouses of the Smyrna Church of Christ, Smyrna, Tennessee, February 23-25. We met at NHC in Murfreesboro Friday night and Saturday. We enjoyed a delicious meal together at The Chop House Saturday night after closing the workshop at 5:00.

I stayed over Saturday night, taught the Bible class and preached at worship on Sunday.

Thanks to Chad Landman for his work in the layout and design of the workshop book.

The topics:
Bible class: Leadership in the Lord’s Church Is a Gift — Not a Grind
Worship: What Do You Say in Your Last Elders’ Meeting? This is graduation from the workshop for the shepherds.

I was encouraged by the training these leaders had in the past, the focus they maintained wanting to improve in being shepherds, and their enthusiastic participation during the entire workshop.

The elders, ministers, and spouses of the Smyrna Church of Christ: Bill and Shirley Cato, Todd and Nina Foutch, David and Lynette Henderson, Gary and Lisa Hickerson, Bill and Pam Jordan, Tim and Sally Lavender, Paul and Pam Lewis, Rob and Jen Hartman, Bill and Sue Townes, Aaron and Chelsea Tremblay, Kristie and Jason Waldron, James and Jane Watson.

The Trash Can is always available for any suggestion you don’t want to take home.

Topics we discussed:

  • How can elders shepherd each other?
  • How will we grow together as a group?
  • How will we handle criticism?
  • What is a good plan to be sure we’re caring for all sheep?
  • How can we relate to deacons and encourage them?
  • How will we develop as overseers as well as shepherds?
  • How will we oversee each other?
  • What can we do to keep important things from falling through the cracks?
  • Will we function as deacons and be called elders?
  • When there isn’t unanimous consent on an issue, will we have minority or majority rule?
  • How can we prevent the development of a toxic “head elder”?
  • What’s one thing we can do to prevent conflict and promote peace?
  • How will we evaluate, encourage, and build up deacons, preachers, and each other?
  • How should an elder’s wife respond to criticism of her husband?
  • What should she do when people want her to deliver messages to her husband?
  • How can the shepherd’s wife and other Christians minimize gossip in the congregation?
  • What will we do to develop dedicated disciples of Jesus who will serve as shepherds and deacons in the future?
  • What are some ways we can have good communication with the congregation?
  • What are different kinds of meetings we should have to lead and shepherd this church?
  • Who should select additional leaders in this congregation?
  • What’s a good way to facilitate selection?
  • How will we encourage and express gratitude to members of the congregation?

Eating together adds a dimenstion we don’t get in our regular meetings.

My Recommendations for a New Shepherds Orientation Workshop

  1. Involve all elders, preachers, and wives.
  2. Meet offsite — away from the church building.
  3. Work twelve hours together.
  4. Sunday morning Bible study.
  5. Sunday sermon.

I have time for a limited number of workshops in 2018. If you have an interest or would like to ask questions, please contact me:

Cell: (615) 584-0512

Email: jerrie@barberclippings.com

What would you like to see included in an orientation workshop for new shepherds and encouragement for seasoned shepherds?

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If You Appoint a New Elder, I’ll Quit!

and that transition will happen whether I do it or not

I’ve been resigning since 1988. I’d been in Dalton, Georgia, eleven years. I was looking for another place to preach. I talked with sixteen congregations. Eight of the sixteen churches had released their preachers. In each of the eight congregations where the preacher was moving without being self-motivated, they had appointed new elders within two years or less.

I reflected. That’s not the first time I’d heard of that.

Sometimes the older elders had been considering it. When new shepherds come on board, the seasoned overseers communicate their burden with the new men, “Brethren, we want to share something that’s heavy on our hearts. We’ve been thinking for some time a change of preachers may be just what this church needs to get it going again. What do you all think?”

Generally, the newly ordained bishops are apprehensive about their responsibilities and reply, “Brethren, you certainly know better than us. We’ll cooperate with whatever you think.”

One of the interesting twists to this discussion was when one of the brothers who introduced the topic continued, “We’ll write the letter. We’ll all sign it. We’ll let one of the new men read it to the church Sunday morning because you read better than we do.”

I talked to the man who read the letter on more than one occasion about his learning experience.

[tweetthis]Many of the preacher’s friends forgot who signed the letter. Everyone remembered who read it.[/tweetthis]

They weren’t happy.

[tweetthis]Another situation — new elders may come with the agenda that it’s time for a preacher change.[/tweetthis]

Often there is non-verbal communication at first:

  1. The elders begin to exclude the preacher from their meetings.
  2. There is a salary reduction, no raise, or less of a raise than in the past.
  3. New requirements are instituted such as keeping a log of all activities, new items on the job description, and a more negative evaluation than in the past.

When these changes come to a seasoned, astute preacher, he sees the handwriting on the wall and hears the Lord calling him to a different work. That process often takes about two years of misery to complete its cycle.

During my move in 1988, I was enjoying my first computer. I decided to take notes and record observations. My “mustard seed” from this process was a decision to resign each time one or more elders were added in the congregation where I was preaching.

The opportunity came in 1995. On Father’s Day, two of the three elders resigned. We were without an eldership. We appointed four new elders November 19. None of them had ever served before. On the Wednesday night before they were ordained on Sunday, I talked with them: “I appreciate your willingness to accept leadership of this church at this critical time. One of the first decisions I want you to make is who’s going to be the preacher for this church. I’m resigning. It wouldn’t be right to impose myself on you. None of you were elders when I came. Different elderships have different ideas of who and what a preacher should be. I’ll bring you a letter of resignation.

“I would like to apply to be the next preacher for Berry’s Chapel. I love the church and like the people. But, you have my resignation. It was my idea — not yours. If you think in two or three years you want to change preachers but don’t want to upset the people now, let’s do it now. They’re already upset. Please let me know when you decide.”

Not long after they were appointed, we met and they asked me to be the preacher for Berry’s Chapel. We discussed my job description, contract, and our relationship. We recorded our agreements, signed them, and distributed copies to each person in the group.

Three years later, another elder was added to the group. I resigned again.

A few years later, we added three more elders. The first leadership meeting with the new elders, someone said, “This is Jerrie’s night to resign.” He was correct. I meant each resignation.

During one of my interims, a new elder was added. The next meeting of the elders and preachers I turned in my written resignation along with a request to finish the interim. They asked me to stay. The new group of elders and I discussed our relationship and how we would work with each other.

In every situation, I would have cooperated in every way if they had wanted to change preachers. If that is the wisdom of the elders, there is no point in aggravating each other two years, ending in anger and frustration.

[tweetthis]There’s a new relationship each time the group changes.[/tweetthis]

We can acknowledge it, discuss it, and consider how we can or cannot work together and proceed according to the wisdom God gives us from those prayers and discussions. Or we can silently watch the group change three or four times over several years assuming everything is the same because I have a contract with a group of men who are no longer here and wonder what happened.

Here is the substance of the resignation letter:

Since we have a new eldership, I submit my resignation as the interim preacher for this congregation. This is a different eldership from the one that selected me a year ago. I think each eldership should select a preacher that works best with them. Should you choose to accept this resignation, I will cooperate with you in every way. This is my idea.

I would like to apply for the position of interim minister working with the new eldership. Gail and I have enjoyed our time here and we have learned to love and appreciate you. I have never worked with a more cooperative eldership and congregation.

Please let me know when you decide. I will cooperate either way.

The general rule is that family rules are unconscious, unspoken, but understood. I think it’s better to think about our rules and relationships, discuss them, and know what to expect of each other.

My choice to encourage that discussion has been to resign as the preacher, apply for the new relationship, and respect the choice of the eldership.

How have you handled transitions in elder-preacher relationships?

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Releasing Your Preacher and Quickly Replacing Him

how often do you want to enjoy a preacher search?

A few months ago, within a short time, I received two emails from good elder friends. One had, and the other was about to release his preacher and start the selection process. Each asked for men to contact for their next preacher. Here’s the email I sent:

Questions:

  1. When will your preacher be informed of his dismissal?
  2. Will Sunday be his goodbye sermon?
  3. Have you considered that quickly getting a new preacher gives you a high probability of having an unintentional interim?

Here’s what I’ve observed in fifty-five years of ministry, by following a long-tenured preacher, and working with congregations in intentional interim ministry for nine years:

The general rule is after a long ministry (five years or more) a church will have an interim minister — either an intentional or unintentional minister. The next preacher will stay a short time. If he is an unintentional interim (he thought he was coming for a settled ministry), it will be a time of misery. He’ll be compared to the previous preacher. He’ll not be like the previous preacher. It’ll be an impossible job description.

I’ve served both as an intentional and an unintentional interim. I can assure you intentional is much preferred. The five most depressing years of my fifty-five years of preaching were following a preacher who stayed a long time and was released by the elders — not to his desire and a large part of the congregation. The congregation was stuck in grief, confusion, and resentment. I bore the brunt of something I had nothing to do with except I happened to be the next preacher. It’s now worth it. I had an opportunity to experience what I’d read in books about being a preacher following a long ministry. But the pain was real and sustained while I was learning the lesson.

People are often concerned about the widow or widower who starts dating after the sudden death of a spouse. People aren’t machines.
[tweetthis]For a good new relationship, there needs to be a time of grieving over the past relationship.[/tweetthis]

See two blog posts relating to the interim concept:

  1. How Long Will it Take?
  2. How Can We Improve Without Changing?

The rule of thumb is there should be one month of interim ministry for each year of ministry of the previous preacher.

My advice for preacher friends who follow a long-term preacher with no intentional interim period: “You need to understand part of your job description is being unfavorably compared to the previous preacher in preaching, teaching, dress, visitation, name memory, and the way he related to people. It’ll be done repeatedly for ten years. If you can endure that for ten years, it’ll get slightly better during the next five years.”

There are exceptions to the rule. But from my experience, it’s the rule:

[tweetthis]The preacher who quickly follows a long-term preacher will have a short and painful tenure.[/tweetthis]

One of my most productive interims in the past nine years was with a congregation who tried the immediate replacement plan with two preachers following the retirement of their long-term preacher. After much pain, and a split, they decided an interim was worth the time and money. I worked with them twenty-three months. They now have a good preacher. They are at peace and reaching their community.

When you get ready to look for a preacher, Don Viar has the best material I’ve read on the preacher search. Note this post on his website: Sometimes an Interim Is Better Than a Hire.

Don has other resources that can be helpful: www.ministermatch.com.

When you get ready for the search, his book has a good plan: The Search Committee Handbook.

Please pray, think, and look at options before you immediately do what you’ve always done.

Here’s more information on the interim concept and process: Between Preachers Blog.

What have you found helpful during a preacher transition?

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9 Ways to Encourage Your Preacher

3 reasons to encourage anyone

I received this email from a preacher friend: Could you answer the following questions for me in order to assist me with a sermon this week. We’re doing a “Church Growth” series – and the next lesson is on Ministerial Renewal. Perhaps my answers to him would provide a “mustard seed” of how to encourage your preacher (and others).

What are some ways members can encourage and support their ministers?

  1. Sincere, spaced, specific compliments.
  2. Sincere, metered, kind criticism.
  3. Consistent, accurate communication about what you want, when you want it, and what you don’t want. Some people want visits when they’re sick, others don’t. Some people want their names in the bulletin for sickness, deaths, and weddings, others don’t.
  4. Extend grace. When your preacher forgets or makes a mistake, communicate when it’s helpful and important. However, an occasional slip doesn’t merit an emotional explosion.
  5. Especially when you have a criticism, talk to your preacher — not about your preacher. Don’t tattle to the elders about shortcomings of your preacher until you’ve talked with him first (Matthew 18:15). Then, if you need to involve the elders, let him know and suggest he invite a trusted person to set in on the meeting. Make the purpose of the meeting help and not hurt (Matthew 18:16). [tweetthis]Don’t tattle 2 the elders about shortcomings of your preacher until you’ve talked with him 1st (Matthew 18:15).[/tweetthis]
  6. Invite him and his family for a meal. When people do that, without an agenda, it feels like a mini-vacation — a time to rest, relax, and recharge. Especially refreshing to me: people who have treated me like a normal human being, Jerrie, not just “the preacher.”
  7. Give him awards and parties. I’ve asked many people why their companies waste money on pins, plaques, cruises, and certificates. They tell me the company isn’t wasting money — it’s an investment in their encouragement and growth. I ask, “I wonder if that works with preachers?”. It does. Many have done that for me and I’m encouraged.
  8. Give an extended (three-month) sabbatical every seven years. One of the easiest, most economical ways to get a good new preacher is to give your old preacher a planned extended rest. He can come back a renewed preacher without paying a moving company and negotiating a higher salary with a different preacher who doesn’t know the congregation. This was the most valuable gift in my years of preaching. Trade Your Preacher for a Better One
  9. Encourage and assist in short periods of intense, isolated study. I’ve done this on several occasions. It’s amazing what I can do in five days in a remote place with nothing to do but think, pray, read, and study. Some of my most used and helpful sermons and series have come out of these focused times of retreat and study.

Why is it important for members to encourage and support their ministers (all servants — not just preachers)?

  1. Courage wears out. Unless many people are encouraged, they will become discouraged and “weary in well doing” (Galatians 6:9)
  2. Encouragement helps the encourager as well as the encouraged.
  3. It’s a part of “bearing one another’s burdens” and fulfilling the law of Christ (Galatians 6:2). [tweetthis]Encouragement helps the encourager as well as the encouragee.[/tweetthis]

What Bible examples do you see where ministers were encouraged and supported?

  • God told Moses to encourage Joshua. Deuteronomy 1:38; Deuteronomy 3:28
  • Moses encouraged Joshua in the sight of all Israel. Deuteronomy 31:7
  • Moses encouraged Joshua. Deuteronomy 31:23
  • The Lord encouraged Joshua. Joshua 1:7
  • Joshua encouraged others. Joshua 10:25

The encouragee has become the encourager.

What encourages you? How have you encouraged others?
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