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Help Ministries provides ministry assistance to independent Bible and Baptist churches, and church related ministries. |
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All churches are struggling in some manner. However, when problems begin to cause dissension or instability it’s time to consider solutions. Some churches endeavor to solve their problems through a change in leadership. However, the same problems are there with or without leadership, or a change in leadership. Regrettably, many churches do nothing until they are in a crisis; then they usually act hastily and pragmatically. Many do not take the time to seek the Lord about proactive change; so they end up being driven by fear. Unfortunately, a focus on that which one fears often comes to pass (cf. Job 3:25). What is a church to do when trying to determine its future? The following are suggested ideas and options. They are not exhaustive nor do they provide full explanation. They are intended to give possibilities and to provoke further study. You are encouraged to contact Help Ministries for further assistance. 1. Maintain The Status Quo It is possible to change programs but not principles. God did this through the prophets. The duty of the prophets from Enoch to John the Beloved was to awaken Israel from its sleepy slide away from God—to stress the urgent need to change. “Cry aloud, spare not. Lift up your voice like a trumpet and show my people their transgression! Yet they seek me daily, and delight to know my ways as a nation that did righteousness and did not forsake the ordinances of their God” (Isaiah 58:1, 2a). “Because you say, ‘I am rich, have become wealthy and have need of nothing’—and do not know that you are wretched, miserable, poor, blind and naked.” (Revelation 3:17). God is still calling churches who are in-ward focused and are comfortably driven by their past and their programs to change. You can continue as you have been—which has brought you to where you are. Harold Wilson, British Prime Minister, said, “He who rejects change is the architect of decay. The only human institution that rejects progress is the cemetery.” If you continue with the same attitude and actions and do not make appropriate biblical changes, the Church will eventually “die by default.” In the book, Leading Congregational Change, Jim Herrington, Mike Bonem and James Furr state: “Spiritual and relational vitality forms the heart of the transformation process. Congregations without an adequate level of vitality will not be able to sustain significant change. A congregation that is not committed to following God or that is experiencing serious discord within the body will find it virtually impossible to follow the path of transformation.”[1] If you want to leave the “status quo,” it will require spiritual and relational vitality. The option is yours—you can maintain the status quo, or you can choose to make appropriate biblical changes. 2. Address Any Unresolved Conflicts Unresolved conflicts engender discontent and divisions. Some struggling churches are characterized as those who have differing opinions, expectations, and philosophy of ministry—not being of one mind. These tensions are often expressed in sinful attitudes and actions. In Ephesians 4:1-3 we read that we are to walk worthy of our calling “with all humility and gentleness, with patience, accepting one another in love, diligently keeping the unity of the Spirit with the peace that binds [us].” The ultimate outcome of humility, gentleness, patience, and forbearance is being diligent to preserve the unity of the Spirit in the bond of peace. This is accomplished when we are of the same mind, maintaining the same love, united in spirit, and intent on one purpose (cf. Philippians 2:2). God places a high priority on reconciliation. Jesus said, “Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the alter, and go your way. First be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24). Reconciliation precedes worship, giving, service, and sacrifice. Unless things are made right when things have gone wrong, we are not pleasing God and He will not bless us. Pride keeps us from resolving conflicts. It is a conceited superiority and self-righteousness. It says, “My way is right and I will be in control.” Pride hardens the mind and refuses to hear the wisdom of anyone. This closed-mindedness brings consequences. “But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him” (Daniel 5:20). When we think we are great, we are putting ourselves in God’s place. This is why God resists the proud but gives grace to the humble (cf. James 4:6). Your choice is to either to have a proud heart or a humble heart. A humble heart expresses the attitude of John who said, “He [Jesus] must increase, I must decrease” (John 3:30). To help you work through the process of reconciliation in a practical step-by-step manner, please read “Making Peace with God, Yourself, and Others.”[2] 3. Clarify Your Philosophy of Ministry One characteristic that appears consistent with many struggling churches is that they do not have a unified biblical philosophy of ministry. A biblical philosophy of ministry is a set of non-negotiable, biblical principles that guides all the choices and decisions in your ministry. Simply stated, your philosophy of ministry defines why you do what you do. A philosophy of ministry develops a unity of direction. Once your philosophy of ministry has been firmly established, it provides a consistent approach to ministry. It also works to encourage consistent communication of your purpose and overall direction. It keeps everyone on the same page. Keep in mind this does not happen overnight. For further assistance with this, please contact Help Ministries. The following are some basic concepts to consider in clarifying your philosophy of ministry: Ä Pursue The Pragmatic Approach Pragmatism teaches that if something works it must be good; if it doesn’t, it must be wrong. Many churches are reaching out to the public in practical ways in order to bring in the crowds. Some describe this as the “seeker-sensitive” movement. In a nutshell, it is the push within churches across the country to make worship services more “relevant” and therefore more attractive to the world. It’s the driving force behind the marketing ploys and high-tech entertainment gimmicks churches use to promote growth. Some of these churches run into doctrinal error by watering down truth for the sake of relationships and increased attendance. When pragmatism is used to make judgments about right and wrong, or when it becomes a guiding philosophy of life, theology, and ministry, it will clash with Scripture. Spiritual and biblical truth is not determined by testing what “works” and what doesn’t. Nevertheless, pragmatism is sweeping throughout our churches. Traditional methodology such as preaching and worship are being replaced with new methods supposedly more “effective”—they draw a bigger crowd. And since the chief criterion for gauging the success of a church has become attendance figures, whatever pulls in the most people is accepted as good. Theology is being replaced by methodology. Today, methodology, rather than Scripture, is the glue that holds churches together. One alarming aspect of the seeker-sensitive movement is that it undermines the sufficiency of Scripture. Anytime men follow a pragmatic approach to ministry, we, in essence, declare our lack of confidence in the sufficiency of Scripture. We may ask, “Is biblical sufficiency biblical?” The answer is found in 2 Peter 1:3, “His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue.” According to this verse, life and godliness are obtained only through the true knowledge of Christ, which is found only in the Word. Timothy reminds us (2 Timothy 3:16-17) that the Scriptures are adequate to equip us for every good work, and, if they are able to lead us to everything pertaining to life and godliness, what else is needed? Why search beyond the Scriptures for the things that God says the Scriptures alone supply? Although the pragmatic approach to ministry is an option some churches take, it would not be wise to think that the end justifies the means. Ä Retain The Traditional Church Model Many churches operate primarily as institutions that exist above, beyond, and independent of their individual members. The focus is on properties, programs, and personalities. Such churches are organizationally centered on professional pastors and staff. They are constructed on programs more than relationships. The theme of the traditional church model is “bring them in.” Everything is focused on how to attract people to come to church and keep them in church. This is seen in several areas: · Properties. The expression, “Build a building and the people will come,” is a reflection of the “bring them in” attitude. Maintaining a nice facility and property is a time-consuming and financial burden that is deemed necessary in order to attract people and grow the Church. · Programs. There are programs for children, youth, men, women, singles, married, senior citizens, etc. There are also Sunday Schools, music, Bible study, counseling, special events, outreach, educational program, etc. All these programs are considered necessary to “bring them in” and “keep them in.” They require dedicated workers (who are relatively few in number), lots of time, and large financial resources to have a place where “families can grow together in Christ.” · Personalities. The Church often “hires the pastor” to do the work of ministry. Pastors are expected to be professionally qualified, to have administrative skills, to be Bible preachers and teachers, evangelistic, to perform all the pastoral duties, and to have a magnetic personality. As the Church grows, it is expected to have a pastoral staff to specialize in youth, music, outreach, etc. This clergy/laity (ordained/uncalled) relationship elevates the professional minister with demanding expectations and relieves the “laity” from doing “the work of the ministry.” By contrast, rather than thinking of the Church as an organization, the Church should be thought of as an organism. When the Church is understood as an organism it can be more, Christ-centered in its operation, body-oriented in its unification, relational in its function, and scriptural in its form. The focus is on the understanding that primarily the Church is gathered for the edification of believers. The Church is scattered for evangelism—to reach unbelievers where they are. This model would require restructuring the Church, as we will describe later. The options are either to retain the traditional, organizational model of the Church or cultivate a relational model whereby the Church functions as an organism. Ä Restructure The Church Jaroslav Pelikan said, “Tradition is the living faith of the dead. Traditionalism is the dead faith of the living.”[3] Tradition is the way we’ve always done things. A church’s direction and momentum is usually determined by its past and its programs rather than by principles or purpose. What is required is a transformation from focusing on the past and programs to biblical principles and purpose. We need to begin with a basic understanding of “What is the essence of the Church?” If we remove all the cultural expressions of the Church, i.e. buildings, programs, money, technology, etc., what would be left? The essence of the Church would be believers edifying one another and evangelizing unbelievers! Several passages of Scripture help us to understand the essence of the Church. Acts 2:41-47, 11:19-30, 13:1-3, 14:21-28, Matthew 28:19-20, 1 Thessalonians 1:8-10, and Ephesians 4:11-16 each give us elements of what a local church is to be and do. Based on these passages, we can define a local church as a group of baptized believers affirming their relationship to the Lord and to each other by: · Regularly gathering in designated places for mutual edification (Hebrews 10:25) by learning and obeying God’s Word, fellowshipping together, praying, singing, observing the Lord’s Supper, discipling believers for ministry; · Gathering in other places for meals, fellowship and ministry to each other; · Living exemplary lives in the community and regularly bringing the good news to the unbelieving world. Here we have the simplicity of the Church. Scripture does not focus on buildings and programs. If the Scriptures don’t mention church buildings, and the first 300 years of the Church’s history passed largely without buildings, then buildings cannot be sacred nor biblical commodities. What are they? Things like buildings, furniture, decor, and the schedule and order of services were tools that were developed to help ministry take place. They are fluid and flexible and can be modified to maximize ministry effectiveness in the culture and times in which you live! Things like buildings and organizational structures are incidental and should support the central purpose of effective ministry. If you can comprehend the simplicity of the early church in its first 300 years and discern the difference between what is biblical and what is cultural, you will have made great strides in preparing yourself to make changes that are biblically based. A biblically oriented church is not property, personality or program oriented. It is people oriented—evangelizing the lost, discipling believers in Christ, equipping saints to do ministry and training leaders. We are to move the people around us toward fruitfulness and Christlikeness. · Properties. Buildings provide shelter and physical comfort for the people to whom we minister so that they can focus on what they’re learning and worship the Lord. Buildings are tools, not treasures and not traditions. · Programs. Organizing ministry into “ministries” provides structure and continuity so that our efforts will have maximum effectiveness. They support, rather than hinder, the “one another” relationships. If a program slows our possible effectiveness, it should be changed or deleted. · Personalities. Church leaders are servants at the bottom of the corporate structure. He who leads the most serves the most. Believers allow leaders to teach them to “do the work of ministry” rather than relying on the professional clergy. We exist to serve the Lord and to serve others by teaching truth, sharing wisdom, and setting an example of Christlikeness. Is there anything wrong with having buildings, properties or programs? Not if they don’t interfere with biblical functions or ministry. There is nothing wrong with being affected by culture unless it begins to interfere with biblical priorities and truth. We must invest time analyzing how our culture has distorted how we do things as a church. We must focus on the true essence of the Church and renew our efforts to maintain that focus. The quote from an unknown author sums it up this way, “We are living in a day when we are mesmerized by methods, proud of personalities, permeated with programs, occupied with organizations, and involved in a never-ending stream of nervous activities that occupy our time, but never satisfy the longing of our hearts. The shallowness of our inner lives, the hollowness of our worship, and the imitation of the world testify to the fact that we have little experiential knowledge of Jesus Christ.” Restructuring simply means reconsidering the essence of the Church and developing a structure that best fits the New Testament model whereby the Church functioned as an organism, not an organization. Those interested in this approach should read “Questions Concerning the Church Today.”[4] 4. Become A Mission Church In essence, a mission church is one that realizes it must rely on others to assist them to become an established, self-sustaining church. The key person is a church planter who is spiritually, physically, and emotionally qualified with the gifts, skills, and abilities to establish a church. The mission church also relies on outside resources and financial support. This support may come from other churches, mission agencies, schools, associations, and other support groups. Depending on the requirements of the supporting organization, the mission church may be required to temporarily relinquish its autonomy and/or assets. The mission church concept requires a clear vision, long-range goals, a willingness to be lead, determination, and persistence. It trusts the Lord to meet its needs and develop it into an established church that does not require outside assistance. Beside the dedication and commitment, the mission church must trust the Lord for a qualified church planter who has a biblical philosophy of ministry that is acceptable to the Church. Most likely, the church planter will need outside support, be willing to work part time at secular employment, sacrifice his time and family, spend most of his time reaching the community, and teaching and training others for ministry. Finding such a man could be a challenge. If a struggling church is able to persevere long enough, the mission church concept may be a viable option. However, it will still need to consider whether to pursue the pragmatic approach of ministry, maintain the traditional organizational model of the Church, or restructure for the Church to function as an organism. 5. Merge With Another Church A merger is the combining of two or more entities into one by which all the properties are transferred to the surviving entity. Mergers take one of two forms. One involves the merging congregation and its assets (which are completely transferred to the merged church); the merging church takes on the identity of the merged church. Another involves the merging church and the merged church which modify each other’s structure and combine their assets to form a new identity. Some main advantages of a merger are that the merging church is assimilated into the merged church with greater support of personnel, programs, and renewed purpose. Some disadvantages are that the merging church loses it distinctive and identity along with adjustments to new people, philosophy, and involvement. Churches considering a merger must give serious thought and prayer to many issues. Mergers will fail when they are motivated by the wrong reasons, have unrealistic expectations, there is conflict over the facilities, there is incompatibility over values, styles, cultures, priorities, and theology, there is inadequate leadership, and a lack of consensus before proceeding. In many mergers, the members of the merging church usually become disillusioned, disappointed, and discouraged. They then find another church in which to fellowship. As a result, the merged church simply absorbs the assets of the merging church. For all practical purposes, the merging church was dissolved. Mergers work best when the outcome is one new church, with a new identity, in a new building, in a new location, with a new name, a new constitution and bylaws, and is motivated by a strong sense of purpose, and mission.[5] Churches considering mergers must still determine their philosophy of ministry—to adopt the organizational model, or the organism model. 6. Dissolve The Church “To everything there is a season, and a time to every purpose under the heaven: …a time to build up …a time to break down.” (Ecclesiastes 3:1-3). The legal effect of dissolution varies among states. In states that follow the Revised Model Business Corporation Act (“Revised Model Act”), a dissolved corporation continues its corporate existence but can no longer conduct any business except that necessary to wind up its affairs. In states that follow the Model Business Corporation Act (“Model Act”), dissolution ends the existence of the corporation except for lawsuits against the corporation and certain shareholder corporate actions. Dissolution does not occur until after the winding-up process is completed. Keep in mind your church is a corporation, if it was incorporated, as far as the government is concerned. Therefore, all reference to a corporation is reference to your church. Check your constitution for a Dissolution Clause and follow its directives. It should be similar to the following: “Dissolution” means the complete disbanding of this Church so that it no longer functions as a congregation or as a corporate entity. Upon the dissolution of the corporation and after paying or making full provision for the payment of all of the debts and liabilities of the corporation, the net assets of the corporation shall be distributed as determined by the Elders to a nonprofit religious organization or organizations as defined under Sec. 501(c)(3) of the Internal Revenue Code, which is exempt under Sec. 501(a) of the Internal Revenue Code (or of any future corresponding provision of any future United States Internal Revenue Code) and which is in agreement with the statement of faith contained herein; however, and in the event that no nonprofit organization or organizations are designated by the Elders, then the assets of the organization shall be paid into the Court of Common Pleas of the County in which the corporate offices were located for distribution by the Court to a similar nonprofit religious organization. In no event shall any of the assets of the corporation be distributed to the directors, officers or members of the corporation. The Dissolution Clause is required by the IRS for nonprofit tax exemption status. Although some designate specific organizations as recipients of assets upon dissolution, it is not recommended due to unforeseen changes. The existing members should consider dissolution only if all other options have been explored, prayerfully considered, and there is consensus and an official vote. If dissolution is deemed appropriate, it is recommended that all assets be transferred and conveyed to a ministry where the assets can be used to assist in the establishment of other churches and the support of missions.[6] ConclusionIn summary, whether a church pursues new leadership or not,[7] the options for struggling churches are: 1. Maintain the status quo. Continue with the same attitude and actions that precipitated the problems or choose to make appropriate biblical changes. 2. Maintain the status quo. Continue with the same attitude and actions that precipitated the problems or choose to make appropriate biblical changes. 3. Address any unresolved conflicts. God resists the proud but gives grace to the humble (cf. James 4:6). 4. Clarify your philosophy of ministry. 5. Become a mission church in which a missionary pastor (church planter) is basically expected to “do the work of ministry” and revive the Church with a biblical philosophy of ministry. 6. Merge with another church that has the same philosophy of ministry. 7. Dissolve the Church and disperse the assets to another ministries and missionaries. Whatever choice is made, it should be by consensus of the whole congregation. Any other method will result in divisions and possibility the demise of your church.[8] [1] Jim Herrington, Mike Bonem, and James H. Furr, Leading Congregational Change: A Practical Guide for the Transformational Journey. San Francisco: Jossey-Bass, 2000. p. 34. [2] Click Here to download Making Peace with God, Yourself, and Others. [3] Jaroslav Pelikan Interview with U.S. News & World Report (July 26, 1989) [4] Click Here to read Questions Concerning the Church Today. [5] Click Here to download Managing a Merger. [6] Click Here to download The Church Dissolution. [7] For further information in seeking a pastor, Click Here to download Searching for a Shepherd. [8] For further treatment of this subject, Click Here to download Decision-Making in the Church. Copyright © 2007 by
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