Connecting the Dots: Ministering to Your Congregation Through Its Organizational System

By Peter Rudowski

We have learned from nature that animal and plant life thrives when all the systems of their surroundings are in harmony. The same can be said for human institutions. When the organizational systems of human institutions are in harmony, the organization thrives. This book identifies the interaction of eight organizational components that promote creative ministry in the Christian church setting. The author combines biblical study, management theory and hard-earned experience to help church leaders understand and use organizational systems to maximize their ministry. Connect the dots of these eight components for effective ministry in the 21st century.

• Language: English
• Publisher: Xlibris US
• Release date: Apr 9, 2009
• ISBN: 9781462831470

Peter Rudowski

Peter Rudowski takes seriously the command of the New Testament to “go into the world and preach the good news.” As the pastor of a suburban Lutheran church in Cincinnati, Ohio, his ministry has focused on making “Word and Sacrament available to the greatest number of people.” In the process he has learned the fundamentals of solid ministry based on Purpose, Vision and Strategic Planning. As a result he learned to teach others through a lively intern program and now through the written word. He teaches seminars, mentors pastors, and leads congregational workshops using the theory and practice acquired in 33 years of parish ministry. Connecting the Dots brings together practical advice for far-reaching ministry.

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Copyright © 2009 by Peter Rudowski.

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Contents

PREFACE

INTRODUCTION

CHAPTER 1

CHAPTER 2

CHAPTER 3

CHAPTER 4

CHAPTER 5

CHAPTER 6

CHAPTER 7

CHAPTER 8

CHAPTER 9

CONCLUSION

APPENDIX

BIBLIOGRAPHY

God is our refuge and strength,

a very present help in trouble.

Therefore we will not fear though

the earth should change,

though the mountains shake in the

heart of the sea;

though its waters roar and foam,

though the mountains tremble

with its tumult.

Psalm 46:1-3

PREFACE

IN THE 1960’S seminary education included four areas of study: the big three consisted of biblical, systematic, and historical theology. The fourth area, the stepchild of mainline seminary education, was called practical theology. Practical theology had three foci: homiletics, pastoral counseling and parish administration. Homiletics was taught by a former parish pastor with an excellent reputation for preaching. Pastoral counseling was taught by a trained counselor. Parish administration was taught by the professor who drew the short straw when teaching assignments were being made. My professor in parish administration was a sociologist by training. He chose The Theology Of Hope by Jurgen Moltmann as our textbook not because it would teach us anything about administration but because it was a hot book within seminary circles at the time. When we asked about parochial reports, how to conduct a committee meeting, or how to manage a cantankerous governing board, we were told these skills would be learned in the parish.

My seminary training was very adequate for the first parish I served. My major responsibilities were to preach, lead worship, administer the sacraments, teach confirmation, visit the hospitalized and shut-ins, and be a friend to every member. I was to know every name, including pets such as dogs, cats, and occasionally a gold fish. I was to be available to everyone night and day. Administratively, I met with committees who repeated the same programs as last year. I was president of the Church Council that debated every committee’s recommendation before it gave or withheld permission for a program to be implemented. In summary, my primary role was to be the chaplain of a small congregation. I was considered a success as long as the membership remained large enough to meet its financial obligations.

Quite frankly, it was easier to be a pastor in 1968 than in this new century. There was very little expectation that a congregation should grow. Church growth did not become a force in American Christianity until the 1980s. There was little expectation for a congregation to meet different generational needs. A congregation’s membership was not segmented where Builders worried about protecting what they had worked for; where Baby Boomers demanded results as a condition for their support; where Baby Busters were afraid of abandonment by those close to them; or where Mosaics demanded projection screens in worship. I did not have to worry about PowerPoint© presentations or creating experiences so that worshippers would return next week. Nor did I have to worry about alternative worship styles. I thank God I did not have to worry about these things because nothing in my seminary training prepared me for them.

In 1974, I began serving a congregation at the outer edge of suburbia. I left a congregation worshipping about one hundred twenty to be the pastor of a congregation worshipping two hundred nineteen per weekend. For the next twenty-eight years, I learned that a congregation had an administrative system and that if I changed one part of the system eventually the whole system changed. I grew to appreciate that leadership in a larger congregation required different skills than the chaplaincy ministry for which I was trained. I recognized that size makes a difference when defining the responsibilities of a pastor. The larger the congregation grew the more I was responsible for leadership in the areas of visioning, planning, and implementation of plans. I learned the dynamics of team ministry by working with six associate pastors, eleven interns, one associate in ministry, and two full time lay professionals. It became crystal clear that it was important to define the type of team on which staff members worked. I believed a congregation should always try to enhance its ministry programs, but enhancing existing ministries has minimal effect on numerical growth. Major growth occurs when ministries are added to effectively reach people who are not already participating in ministry and fellowship programs.

My learnings in practical theology, especially parish administration, came from four sources. The first learning was practical experience. Fortunately, I served two congregations that were very patient and forgiving of my mistakes. This does not mean I did not experience the college of hard knocks. There were hard knocks, failures, and frustration. There was a minority group that wanted to get rid of me and they almost succeeded. Then there was the majority who willingly worked out our differences.

The second learning was reflection on what I did intuitively. I learned a great deal by reflecting on positive successes. For example, I wondered why forty people attended a class when I expected ten. Was it the subject matter? Was it the advance publicity? Was it how the class was positioned to meet a very specific need? The answer to these questions influenced how I defined, advertised, and led new ministries.

The third source was formal education. My STM thesis was on the dynamics of committees, and my D.Min. thesis was on how to forecast future trends in the environment in which a congregation existed. During my D.Min studies, I became fascinated with organizational (administrative) system analysis and theory. System analysis taught me how to diagnose the cause of dissonance and how to initiate change.

The fourth source was in reading church and secular literature in the fields of administration, visioning, planning, leadership, and organizational systems. These four sources remain active in my current ministry of being a teacher and consultant to pastors and congregations.

I want to share a learning that is relatively new for me. For years, I wondered why some congregations were not growing. The answer came from an article about leadership. The author contended that only two percent of American adults can be given and fulfill an assignment with no instructions on how to fulfill the assignment. The other ninety-eight percent need some amount of instruction on how to fulfill an assignment. I drew the conclusion from this article that many congregations really want to grow and be effective in their ministry. Some will achieve their objective intuitively. But, the vast majority needs instruction in appropriate leadership styles, the managing of administrative systems, how to relate administratively to different size congregations, and how to grow through addition. This book is for those who are looking for instruction in the area of practical theology, and specifically in parish administration.

Finally, a word of thanks to individuals who helped by playing devil’s advocate in the preparation of this book. Jill Campbell, a seminarian at Trinity Lutheran Seminary, who read and questioned each chapter as part of her internship. Pastor Larry Donner, senior pastor of Good Shepherd Lutheran Church, Cincinnati, Ohio, and Pastor Walter Arnold, senior pastor of Trinity Lutheran Church, Ann Arbor, Michigan and Assistant to the Bishop of the Southern Ohio Synod who read each chapter to confirm or challenge its theory and application and proof read the book twice. The front cover design is the work and gift of Pastor Deborah Dingus, Lord Of Life Lutheran Church, West Chester, Ohio. My wife, Joyce, listened as I searched for the right words, transitions, and examples for the three years it took to write this book. She is also a major contributor through her literary skills and proof reading ability.

INTRODUCTION

CONNECTING THE DOTS creates a new ministry approach to parish administration by applying organizational system analysis and theory to the daily life, ministry, and governance of a congregation. Organizational system analysis instructs pastors and lay leaders on how to fulfill a congregation’s purpose and vision goals. It provides a strategy to implement change in a congregation’s ministry portfolio. And, it gives insights on diagnosing the causes of dissonance and open conflict in a congregation’s membership.

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Congregations have eight components within their organizational system. These are: 1. the Environment, 2. Input, 3. Purpose, Vision, and Strategic Plan, 4. Governance, 5. Nurturing, 6. Communication, 7. Output, and 8. Feedback loop. Knowing and understanding the function of each component of an organizational system enables pastors and lay leaders to be proactive in a changing environment, effectively manage the six internal components to meet a congregation’s purpose, and evaluate the effectiveness of the congregation’s ministry portfolio through its feedback loop. (see Figure 1)

Each of these components encourages spiritual growth in congregational members and service to the outside environment. When these components work together to fulfill a congregation’s purpose and vision goals, there is unity among members, a healthy tension between creativity and tradition, and celebration of relevant ministries to members and non-members. When even one component of an organizational system is out of sync with the others, a congregation can experience dissonance that may eventually break out in open conflict. Dissonance and open conflict lead to stagnation, decline, and death.

Applying organizational system analysis to parish administration is not a replacement for other congregational ministries. Using golf as a metaphor, a golfer is permitted to use fourteen clubs per round. New golfers may not carry all fourteen clubs. They may only carry five to seven clubs that enable them to hit the fundamental shots in a golf game. More experienced golfers add more clubs as they become more proficient in their shot selection. Pastors have a ministry bag and clubs; ie, the clubs of worship, education, and chaplaincy care. Organizational system analysis is an additional club in a pastor’s ministry bag. It provides insights into behaviors and attitudes that support or diminish a congregation’s effectiveness in delivering its ministries. The adding of system analysis does not mean that the other clubs in a pastor’s ministry bag are abandoned just as a more experienced golfers do not abandon the clubs that made up their starter set.

The purpose of this book is to help pastors and lay leaders understand and effectively use organizational system analysis in their congregations. This book is for pastors and lay leaders who want to understand their congregation as a whole entity rather than concentrate on one or two system components or individual ministries within a component. A system approach identifies the component with the greatest potential to initiate new ministries. A system approach can also help pastors and lay leaders to diagnose the origin of dissonance, conflict, stagnation, and decline. Finally, this book is for those who want to bring about change in a planned, systematic manner rather than guessing at approaches that might work.

Inside Connecting The Dots

Connecting The Dots has nine chapters. Each chapter begins with a theoretical and practical discussion of the topic; i.e., communications or nurturing. The purpose of the theory is to provide solid information and insights so that the topic can be adapted to a local congregation’s ministry portfolio. The practical material, usually in story form, illustrates how the theoretical material was used by a congregation, a pastor, or a lay leader. Following the theoretical and practical material, each chapter identifies barriers that inhibit and/or stop effective ministry from occurring. If these barriers are not removed, pastors or lay leaders can do everything right and still not fulfill the congregation’s purpose or achieve its vision goals. The single exception to this format is Chapter 4, Purpose, Vision, And Strategic Plan. Chapter 4 is divided into three sections or mini chapters. The barriers associated with each of these sections are included in the section: Purpose, Vision, and Strategic Plan.

The following is an outline of the book and brief description of each chapter.

Chapter 1, Congregations Are Transforming Systems, defines a transforming organization. From an organizational systems perspective, a congregation transforms environmental residents into disciples of Jesus and members of his church. This transformation occurs through worship, education and service to others. Growing congregations have a plan describing the transformational process from the time a new member joins the church.

Chapter 2, The Environment, examines the effect the environment has on a congregation. The environment is a catchall term that means the local community, a city, state, country, or the world. It takes into account the predominant VALs (values, attitudes, and life-styles) of a particular time and place and the demographics of its residents in terms of national and ethnic origins, age, and interests.

Chapter 3, Input, describes the entrance into the congregation. Members, transfers from other congregations, inactives, and the unchurched enter through the Input component. In addition to human beings, technologies, educational curriculums, different styles of worship, office equipment, and janitorial supplies enter through the Input component. All congregations have a natural tendency to close their Input component. A closed Input component starves a congregation to death.

Chapter 4, Purpose, Vision, and Strategic Plan argues for the interdependence of purpose, vision, and planning. Purpose, vision, and planning pull members together to achieve common goals. Purpose defines the reason for the congregation’s existence. Vision describes how a congregation will fulfill its purpose in the foreseeable future. Strategic planning provides a detailed road map to achieve purpose and vision. Without vision and strategic planning, purpose is an empty statement. Without purpose, vision and strategic planning lack focus to bring together a variety of ministry goals. Without a common purpose, vision, and strategic planning, members fight to fulfill their personal goals for ministry.

Chapter 5, Governance, examines the decision making processes of a congregation. Governance defines who has the authority and will be held accountable in decision making. When daily ministry decisions are the sole responsibility of the governing board, a congregation will not exceed two hundred average worship attendance for a sustained period of time. When all decisions must be approved by the governing board, maintaining the status quo is the unstated purpose of the congregation. In contrast, when pastor(s), professional staff, and lay leaders have responsibility for daily decision making, the congregation is positioned to exceed two hundred worshippers per weekend. The structure of the Governance component directly influences the numerical size of the congregation.

Chapter 6, Communications, explores the media of communication in large and small congregations. Every congregation depends on good communications; therefore, the question needs to be, When and how should communication occur? For example, in communicating a decision made by the governing board, should the medium be the grapevine, public announcements, newsletters, and/or reports?

Chapter 7, Nurture, discusses the nurturing of members. Many pastors and lay leaders limit nurturing to the chaplaincy care of individuals. But, nurturing members goes far beyond chaplaincy ministries. Nurturing includes identifying and meeting the psychological needs of volunteers, providing all pertinent information needed to achieve ministry goals, and new member orientation that helps those joining a congregation to feel as if they belong.

Chapter 8, Output, identifies the importance of ministry output. The success of a congregation is not measured numerically; rather, it is measured by its impact on the community in which it exists.1 In a study of congregations, George Barna, church consultant and researcher, determined that eighty percent of a congregation’s neighbors do not know the congregation exists.2 This is true even if the neighbor lives immediately across the street from the building. The reason for this lack of recognition is that the congregation does nothing to impact the neighbor’s life or the environment in which it exists. Until a congregation impacts its environment in a positive manner, the environment will not supply new members or other resources needed for ministry.

Chapter 9, Feedback, describes the importance of feedback for the health of a congregation and its witness to the environment. Every congregation needs to know what its members and the outside community are saying about its ministries.

The eight organizational components described above have clear boundaries. These boundaries were created for the sake of good order and clarity. Unfortunately, life is never so orderly and it seldom has such clarity. In real life, the boundaries of each component are often porous. Therefore, a particular organizational theory may apply to several components. For example, organizational theory states that numerical size should match the governance and decision making structures of a congregation. As a result, the discussion of four sizes of congregations was placed in chapter 5, Governance. The same theory could have just as easily been discussed in chapter 7, Communications, because numerical size determines the particular medium needed for the effective transmission of information. In real life, the insights provided by system analysis and theory are seldom limited to one component; therefore, particular theories, quotes, and statistics are cited in several chapters.

The organizational components described above are universal. The material presented in this book could just as easily be applied to standing committees, task forces, Bible studies, and fellowship groups. For example, each committee needs to see itself as a transforming group, that it exists in an environment (the congregation as well as the outside environment), that it has an Input component, etc. As with a congregation, when a committee is working well, all eight components are in harmony with each other. When a committee is not functioning well, pastors and lay leaders need to determine what component needs to be changed and then determine how that change can occur.

Organizational System Analysis And Change

If one component in an organizational system is changed, eventually all components change. For example, if pastors and lay leaders want to change the focus of a congregation’s ministry from serving its members to serving the environment, they choose the component that is easiest to change and change it. They may begin by trying to change the Output component by designing ministries that primarily serve the environment. If the Output component strongly resists these new ministries, pastors and lay leaders may decide the easiest way to initiate change is through the Communication component; i.e., sermon illustrations, bulletin announcements, and newsletter articles that advocate community service. Or, they may decide the easiest way to initiate change is through the Nurturing component. As new members are assimilated into the congregation, they are invited to participate in ministries that reach beyond a congregation’s walls. Finally, if a congregation is beginning a visioning process, this may be the component that is most vulnerable to change. As the vision for the next ten years is developed, a strong emphasis can be placed on outreach to the environment.

Making a major change to an organizational system is a lengthy process. It takes time to identify an environment’s needs and then plan ministries to meet those needs. It takes time to identify the stories that will change a congregation’s focus from serving members to serving its environment. And, it takes time for a congregation to develop a trust relationship with a new pastor who is expected to lead the change in direction. Therefore, major change is seldom, if every, a short-term process.

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Changing an organizational system is an on-going process. This process has a predictable format. Initially, leaders and members embrace the change. When the implications of the change are fully recognized, some regret their decision to support the change and leave the congregation. Hopefully, a majority of leaders and members accept the change over a period of time.3 Even though the change can be functional within a year or two, it can take up to seven years for that change to be firmly established within the congregation’s organizational system.4

Understanding organizational systems helps pastors and lay leaders to initiate change. Organizational systems also help pastors and lay leaders to diagnose the cause of dissonance and conflict. When all the system’s components work together to achieve the congregation’s purpose, vision, and strategic plan, the congregation thrives. But, when one or more components are at odds with the others, the congregation experiences dissonance and/or open conflict. If a congregation’s purpose is to proclaim Jesus to its environment but the Output component is closed to sharing the Gospel with those outside the congregation’s walls, the contradiction between purpose and output produces internal discord. Some members become discouraged because their desire to share the Gospel cannot happen with a closed Output component. In frustration, these members leave to attend another church with an open Output component. Pastors and lay leaders need to continually ask the question, Do our Input, Governance, Nurturing, Communication, and Output components match our purpose and vision? If not, what needs to be changed to bring all the system’s components into harmony with each other?

Organizational System Analysis And Ministry Barriers

In an ideal world, congregations and every component in their organizational system would experience continual growth by building upon their strengths. But, the world is less than ideal. The world is filled with barriers that hinder or stop the achieving of ministry goals. Unless these barriers are reduced or eliminated, congregations will be frustrated, stagnate, and eventually die. The following discussion grows out of Peter Senge’s theory of reinforcing and balancing wheels within an organization.5

Each component in a congregation’s organizational system has a Growth Wheel and a Barrier Wheel rotating against each other. The Growth Wheel represents the potential of unlimited growth. The majority of pastors and lay leaders, consciously or subconsciously, accept the concept of a Growth Wheel. If a ministry has been successful for years and then stagnates or declines, pastors and lay leaders mistakenly believe that they just have to work harder at what made the ministry successful in the past.

The Barrier Wheel inhibits or stops unlimited growth by applying friction to the Growth Wheel. The more friction the Barrier Wheel applies, the harder it is for a ministry to achieve its goals. Eventually, the Barrier Wheel applies enough friction to cause the Growth Wheel to stop. Until the friction caused by the Barrier Wheel is reduced or eliminated, ministry goals will be difficult if not impossible to achieve. (see Figure 2)

In order to analyze a ministry that is not achieving its goals, ask the question, What are the barriers that limit this ministry? Unless these barriers are reduced or eliminated, the time and effort put into growth will produce only marginal success at best. Pastors and lay leaders need to identify the barriers to ministry.

Conclusion

The title Connecting The Dots comes from the insights offered by organizational systems analysis and theory; namely, every component in an organizational system is connected to and affects every other component. Pastors and lay leaders need to see the connection between the eight components of their congregation’s organizational system in order to be effective in their ministry of leadership and administration. Seeing the connections help pastors and lay leaders understand why their congregation is experiencing harmony or dissonance. Connecting the components helps to construct strategies for changes in a congregation’s ministry portfolio. And, connecting the components helps pastors and lay leaders reduce or eliminate barriers that decrease the effectiveness of a ministry and frustrate the deliverers of that ministry. In addition, connecting the eight components allows pastors and lay leaders to see the whole picture rather than individual parts of the picture. To use an old adage, connecting the components of a congregation’s organizational system lets pastors and lay leaders see the forest instead of just the trees.

CHAPTER 1

CONGREGATIONS ARE TRANSFORMING SYSTEMS

ALL ORGANIZATIONS (RELIGIOUS, non-profit, and for-profit) have two common characteristics; they are transforming organizations, and they are judged by the difference they make in the environment. Transforming organizations transform individuals or raw material into service providers or a product designed to meet an environmental need.1 The environment judges the relevancy of a service or product by the difference it makes in the lives of its residents. If a service or product meets a need, the environment supports the organization by using its service or product. If the service or product does not meet a need, the environment withholds its support of the organization.

A congregation is a transforming organization. It has the purpose of welcoming environmental residents into its fellowship, transforming them into disciples of Jesus and members of his church, and then sending them back into the environment as witnesses to Jesus through their ministry to others. The environment judges the relevancy of the transformed members’ witness and ministry.2

A Transformation Question

As a transforming organization, every congregation needs to ask, What do we want for our members?3 It especially needs to ask, What do we want for our new members? The answers to these questions determine the type of transformation that occurs.

When asked what they want for their members, growing congregations respond that they want to make disciples of Jesus. Others want to deepen their members’ faith. Still others want to grow their members’ spirituality. All these answers can be expressed in a single statement: growing congregations want to transform environmental residents, and their members, into individuals who have a strong relationship with Jesus and his church.4

The goal of developing a strong relationship with Jesus is not just a wish in growing congregations. It is not a statement perfunctorily printed in bulletins and on letterheads. It is not merely a statement mouthed by the pastor and church staff. The transformation goal is supported by intentional planning. Rick Warren, senior pastor of Saddleback Church, Lake Forest, California, defines five levels in building a relationship with Jesus. He illustrates these five levels in concentric circles moving from the outer to the inner most circle. As members move towards the center, they deepen their relationship with Jesus. The five circles are: 1. Being Unchurched, 2. Becoming a regular attendee of worship, 3. Becoming a member of the church, 4. Becoming a mature member, and 5. Assuming responsibility as a lay minister.5

Defining the levels of relationship building was not enough for Pastor Warren. There needed to be an intentional plan to help individuals move from the outer circle towards the center circle. Pastor Warren explains his plan through the metaphor of a baseball diamond.6 Environmental residents who become members of Saddleback Church are encouraged to run the bases. To get to first base, members get to know Jesus. To advance to second, members grow in their relationship with Jesus. To move to third, members serve others. To reach home, members provide leadership in a ministry area. As members reach one base, they are encouraged to begin running to the next base.

Pastor John Bradosky, Epiphany Lutheran Church, Centerville, Ohio developed a six step model to transform an environmental resident into a disciple of Jesus.7 In step one, an environmental resident is invited to follow Jesus. The invitation is similar to Jesus’ invitation to potential disciples like Peter, James, and John. Step two invites a follower to become a learner. A learner is taught who Jesus is and about God’s kingdom. Step three invites a learner to become a minister. A minister preaches, teaches, heals, and comforts those in distress. Step four invites a minister to become a living example of his or her relationship with Jesus. A living example experiences a transformation in his or her thoughts, words, and life-style. Step five invites a living example to become a witness. A witness shares his or her faith verbally and in service to others. Witnessing is telling the difference Jesus makes in a disciple’s life. Step six has a witness becoming a leader in Jesus’ church.

Michael Foss, senior pastor at Prince of Peace Lutheran Church, Burnsville, Minnesota has another approach for transforming environmental residents into disciples. He reports that every member of his congregation is encouraged to develop, practice, and strengthen seven marks of discipleship. These seven marks are: 1. Daily prayer, 2. Weekly worship, 3. Bible reading, 4. Service to others, 5. Forming spiritual friendships, 6. Giving time, talents, and money, and 7. Living in the grace of God.8 To communicate the seriousness of growing a relationship with Jesus, every member receives a PoWeR SuRGe card where the seven disciplines are represented by Prayer, Worship, Reading, Service, Relationship, and Giving.9

What do we want for our new members? can also be answered, We want our new members to become like us!10 We want our new members to become Lutheran and thoroughly enjoy a centuries old liturgy and hymns composed by Bach. We want our new members to become Methodist and enjoy the old campfire Gospel songs. We want our new members to become Presbyterian and relish in good order. Perhaps a congregation has moved beyond denominational descriptions by wanting new members to become culturally Finnish, Norwegian, German, English, French, African American, Latino, or Asian. Perhaps a congregation wants their new members to behave like current members. For example, we don’t smoke, drink, shop on Sundays, or wear jeans to worship services. If we don’t do these things, our new members should not do them either. Or, a congregation may want its new members to be of the same socioeconomic class by belonging to the same country club or lodge, have the same educational level, and support the same political party as current members. Of course, the expectation that a new member must become like us is denied by the current members. Yet, every visitor intuitively feels these expectations. It should not be a surprise that congregations that have been stable for a long period of time or are declining in membership probably want their new members to be like current members. The transformation process in these congregations is to create a denominational member, an individual who assumes the identity of a particular ethnic group, or a person who shares the same behavioral values.

The question What does a congregation want for its members? has changed the vocabulary of pastors and lay leaders. Biblically speaking, being in a relationship with Jesus included being a member of his church.11 Church growth authors, before the mid-1990s, wrote freely about receiving individuals into a congregation’s membership. For example, Leonard Sweet made a distinction between members and non-members; i.e., members were those who asked, What contribution can I make? and non-members asked, What’s in it for me?12 Rick Warren defined a congregation’s transformation process as turning attendees into members and members into mature members and mature members into ministers.13 From these definitions, church membership denoted and connoted that members grew and participated in four areas of congregational life. They 1. Contributed to the spiritual growth of all members, 2. Helped develop and maintain a faith nurturing community, 3. Reached out to serve the environment, and 4. Helped their congregation grow numerically.14 To become a member was to become part of the congregation’s ministry to the world as well as to those who already belonged. Membership connoted environmental residents being transformed into members growing in their relationship with Jesus and his church.

Words change their connotation over time. Since the mid 1990s, membership has been culturally re-defined to mean being served. It is estimated that eighty percent of all congregations have consciously or subconsciously interpreted the word membership to mean ministry is to be provided only to current members because membership has its privileges.15 When membership connotes the congregation must serve me, the consequences are that all witnessing and serving others stops at a congregation’s doors.

To get away from the current connotation of membership, transforming congregations began substituting the word disciple for member in order to reinvigorate the transformation process. Disciples imitate their leader. For example, Jesus’ disciples imitate his acknowledgment that all authority comes from God. They imitate Jesus’ example of worshipping within a corporate body of believers. They imitate Jesus’ devotional life through private prayer and meditation. They imitate Jesus’ service to those in need. And, Jesus’s disciples imitate his sacrifices for others.

Making disciples is a laudable goal in the transforming process. But, a word of caution needs to be raised. Disciples and discipleship connote only a personal relationship with Jesus. On the other hand, members and membership connote only a relationship with Jesus’ church. But the denotation of discipleship and membership makes discipleship and membership inseparable. They are two sides of the same coin. Both are required in the transformation process.

All congregations are transforming organizations. The question is, What is the end result(s) of the transformation process? Is it to transform environmental residents into disciples of Jesus and members of his church? Or, is it to transform environmental residents into clones of current members? Or, is transformation no longer an expectation as members only serve themselves? It is the premise of this discussion that the correct answer is to make individuals into Jesus’ disciples who live in a relationship with his church.

Transformation Through Worship, Education, And Fellowship

To help a congregation discern what it wants for its members, pastors and lay leaders can ask three questions: 1. Does our congregation offer more than one style of worship? 2. Does our congregation encourage diversity in class formation and teaching styles? 3. Does our congregation offer diversity of fellowship experiences?

A general rule of thumb is that the more diversity offered in worship, education, and fellowship the more likely a congregation wants its members to grow in their relationship with Jesus. In contrast, fewer options usually means a congregation wants its new members to become like current members. The reason behind this generalization is that diversity encourages individuals to relate to Jesus through their own personality temperaments, musical preferences, and learning styles. Fewer options mean an individual needs to conform to the current membership’s personality temperament, music preference, and learning style.

Ministry Of Worship

Options in worship are important in the transformation process. Not everyone appreciates classical liturgies or likes contemporary worship. Therefore, transforming congregations offer a variety of worship experiences so that individuals can worship Jesus through their own worship preferences. The importance of diversity in worship is illustrated in a five year study conducted by the Evangelical Lutheran Church In America (ELCA).16 Part of that study addressed worship attendance. Congregations that offered effective traditional and alternative worship grew by three percent. Congregations that offered effective traditional worship and less effective alternative worship declined by one percent. Congregations that offered only effective traditional worship declined by three percent. And, congregations that offered less effective traditional worship declined by nine percent. The study concluded that offering at least two styles of worship, even if the alternative style is less effective, enables a congregation to grow more