485 - Building a Visionary Church: An Organizational Theology for the Congregation

Building a Visionary Church: An Organizational Theology for the Congregation
By Carnegie Samuel Calian

Building a visionary church is a major challenge facing denominations. What is needed is an organizational theology to guide us. Ordained in the Presbyterian Church (U.S.A.) in 1958, 1 find the numerical strength of my church since that time has been reduced by almost one-half, taking into account two mergers-with the United Presbyterian Church of North America and the Presbyterian Church in the U.S. It seems that Presbyterians are becoming a skeleton of their former self while we continue to wade through excuses and explanations.

I find that Presbyterians today are unfocused; our identity is unclear to ourselves and to outsiders. Confessionally, we seem less committed to our heritage; denominational loyalty has eroded considerably. Presently, we seem to be in a survival mode. This unhappy trend is also evident among other mainline denominations. It is urgent that we pay attention to strengthening the church as an institution.

In a symposium entitled "Visions and Hopes for Parish Ministry" held in Spring 1995 at McCormick Theological Seminary, the Presbyterian Moderator of that year, Robert W. Bohl, reported that the parish church is on the endangered species list. He indicated that one-half to two-thirds of Presbyterian churches are struggling today to stay alive. There are approximately 11,500 congregations in the Presbyterian Church (U.S.A.); over 8,000 of these churches have less than 200 members. What is going to happen, asked Bohl, when these small churches are faced with a 5 percent inflation factor added to their already modest budgets? His response was, "They are going to die." Ironically, at the same time, Presbyterian churches are being urged either to start or to add to their church endowments financially to confront this crisis of decline. If we work hard

Carnegie Samuel Calian is President and Professor of Theology, Pittsburgh Theological Seminary. His most recent book is Theology Without Boundaries: Encounters of Eastern Orthodoxy and Western Traditions (1992).

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enough, we may become the highest endowed Protestant denomination that exists but still remain a remnant of our former self! More than money is required in the building up of a church. We seem to have overlooked the fact that the living endowment of every church is its membership, not the financial portfolios inherited from our forebears. Don't misunderstand me. Money is important, but it is not the principal building block on which to establish a visionary church. Ironically, endowments can actually influence churches to resist change as they cling to a dying status quo.

At the same time, according to Moderator Bohl, we seem to be witnessing "a theological Darwinism in our churches. It seems that those churches that are succeeding have little knowledge of those trying to survive." The ecumenical future of mainline denominations is in jeop­ardy; we are living in a time of crisis, and the window of opportunity for recovery is shrinking rapidly.

From my vantage point as a seminary president, I wonder whether the theological schools are interested or able to assist in this serious situation. Many seminaries are themselves facing difficult challenges and are preoccupied with their own survival needs. Seminaries may also be harboring guilt, believing they have exacerbated the crisis facing churches and, therefore, tending to distance themselves from the grassroots struggle. Can theological education responsibly separate itself from-these ecclesiastical battles for identity and direction?

If theological educators choose to be engaged with the churches, they must be prepared for the impact within their schools on program and curriculum offerings. We cannot afford to be unresponsive; the church expects a leadership role from theological educators. Furthermore, we cannot have visionary churches without instilling in seminarians a passion­ate vision of service.

I believe that theological schools can collaborate with the churches in a concerted effort to design an organizational theology with a visionary focus in faithfulness to God. As theological architects for the visionary church, we must continually ask ourselves whether we have allowed sufficient space and time for the realities of change to be addressed. No ecclesiology is complete without a visionary spirit implemented within the organizational life of the church. We need to remind ourselves of the biblical admonition that, "Where there is no vision, the people [of God] perish." (Prov. 29:18).

'THE NATURE OF A VISION

The heart of a vision is its power of anticipation-an anticipation that carries its own stamp of validity for the believer. The content of a biblical vision does not consist of wishes and unfulfilled daydreams. Abraham's vision of the promised land was divinely inspired, not an illusion; it was nurtured by signs and wonders during his earthly pilgrimage of faith. The apostle Peter's vision on the housetop sent him out to minister to Cornelius, thus extending his mission beyond the Jewish community. And

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Paul's conversion and vision on the Damascus road resulted in a further expansion of the early church's missionary efforts.

A vision has within it a force that awakens our emotions and, at the same time, challenges the contours of our rationality. It is a spiritual view of what tomorrow can become that motivates and directs our ministry today. It is almost as if the Spirit of God were enabling us to enter into a virtual reality of the church, but without the benefit of high tech. We cannot punch out on the computer screen the exact dimensions of our vision; instead, its dimensions are communicated to the inner recesses of our passion. Enlightened and empowered by the Spirit of God, we are driven forward with a sense of urgency. We no longer are allowed to continue as usual; the Great Commission of our Lord once again has our attention. Building a visionary church starts, then, with fresh clues from God and is expanded through vigorous study of Scripture and church history.

ESTABLISHING CORE VALUES AND BELIEFS

With the above understanding, the first building block toward a visionary church is to establish our core values and beliefs. We may need to distinguish between what is absolutely primary and essential and what should be placed on a secondary tier. We want a common ground of agreement on the primary values and beliefs that shape the church's culture. How well do we understand ourselves and the way we operate as a church? What is essential to the church's vitality and what needs to be pruned to allow new growth? How committed are we as followers to these essentials?

Establishing our core values and beliefs depends on an organizational understanding of the church's purpose. What do we stand for and how are we viewed by outsiders? Some churches state their purpose boldly on their stationery. For example, one church letterhead reads, "To proclaim our faith in Jesus Christ and by the power of the Holy Spirit to love God and others as we love ourselves." Another says, "Responding to the Gospel of Jesus Christ-A Ministry of Discipleship." I would suggest, "God's forgiving love energizes us to serve." Behind these statements lies a theologically oriented core. Any church wishing to be visionary must be clear about its mission and purpose. A purpose statement ought to sum up the visions that shape character and witness to the community at large. In short, the purpose statement communicates core values and beliefs strongly held by the congregation.

Genuine commitment to the chosen purpose brings credibility and integrity to the visionary church. These essentials are not negotiable and need to be remembered regularly. The congregation must reaffirm its commitment periodically. Churches without vision are not clear about their core values and beliefs, and commitment diminishes when the going gets tough. This is one major cause of confusion and identity crises. Without direction, how can any congregation make a difference in

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society? Theological educators can guide churches through diagnostic workshops to discern their identity, collective values, and beliefs.

An organizational theology of the church is shaped by the church's primary core values and beliefs and by the active input of the congrega­tion. The membership must also be willing to take punishment, if need be, in defending and interpreting its mission to the neighborhood and beyond. The absence of strongly held convictions undermines loyalty to the local church as well as to the denomination. On the other hand, we are energized when we know what we believe and are willing to sacrifice for its preservation. This determination will be a sharp contrast to a social environment accustomed to endless compromises.

At the core of the church's mission, there is no place for compromise. Yet, compromise in a democratic society is expected and necessary. No one's action either in society or in the church is above challenge. In our heart of hearts, however, we need to know what can and cannot be compromised if the integrity of the organization is to be upheld. When compromise is called for, do we know how to go about finding common ground for agreement? An organizational theology of the church needs

"Our failure at consensus building is undermining mainline denominations today. Unless we are clear and committed on core values and beliefs, our ecclesiastical structures are doomed to obscurity and obsolescence no matter how financially well endowed we are.”

consciously to follow a responsible process of negotiating through battles and differing interpretations. As we become skillful in such a process, we will advance as a community guided by our basic tenets. Every conflict needs to be seen from a historical perspective; we must apply the lessons from the past wisely to present conflicts, asking ourselves how this present issue will read in the future history of the church. Will this approaching battle look foolish in retrospect? Compromise is an integral part of public life for any community or organization; it is the process of getting along with one another.1

Once the faith community's values and beliefs are in place, they can serve as the necessary common ground for our identity and strength. This will enable the visionary church to face controversy knowing that there exists a bonding communion in Christ. The community's unique character stems from its nonnegotiable attitude toward its primary values and

lRoger Fisher and William Ury have co-authored a useful volume entitled Getting to Yes: Negotiating Agreement Without Giving In (Boston: Houghton Mifflin, 1981). Ury also has a more recent book, Getting Past No: Negotiating Your Way from Confrontation to Cooperation (New York: Bantam, 1993). Many conflicts within congregations could be helped by practicing the insights outlined in these books.

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beliefs. At the same time, we must yield to the Holy Spirit, which continually leads and awakens us to God's surprising grace. This is what it means to be a reforming church able to discern between theological truths and ideologies; the latter divert us from basic values and beliefs into a cul-de-sac in our journey of faith. Discipleship, in other words, has two dimensions: (1) faithfulness to abiding convictions and (2) flexibility whenever the Spirit leads. The Spirit of God will give us the courage to seek new frontiers, as with Abraham, Peter, and Paul. These adventures are not based on trendy styles or market surveys but are Spirit led and involve commitment and personal cost.

It is always difficult within the church's organizational life to maintain a committed consensus-a common center of conviction and trust. Our failure at consensus building is undermining mainline denominations today. Unless we are clear and committed on core values and beliefs, our ecclesiastical structures are doomed to obscurity and obsolescence no matter how financially well endowed we are.

The visionary church with a clear sense of values and beliefs is much more than a fellowship of compatible people who enjoy one another's weekend company. We are believers with a mission distinct from service clubs and social agencies, as important as they are. We are the people of the cross. As such, we must prepare ourselves to bear the cost of discipleship. Unfortunately, the symbol of the cross has been washed and bleached beyond recognition; the church today seeks to be everything to the community but the people of the cross. Many churches have even removed from their liturgy the forgiveness of sins and pardon. It might offend, some members feel, those who worship there! Without confessing our sins how can we envision the kingdom of God? How can we sustain an urgency to practice the social and ethical implications of the Sermon on the Mount if we think so highly of ourselves?

This is why it is so important for every congregation to be dissatisfied with the routine recitation and memorization of the Nicene and Apostles' Creeds, Every congregation must study and struggle with the roots of its heritage, as well as develop an ecumenical spirit of love and adventure. The organizational church has the never-ending task of reforming, articu­lating in today's language the credos and confessions of yesterday.2

Each church should provide the opportunity to discuss and formulate afresh what it means to be a Christian today. Our seminary classes and continuing-education programs should be accessible to church members as well as clergy as we examine the basics that undergird us. The visionary church encourages every member to think through one's confession of faith on a regular basis. Theological schools can also equip laity to assist actively in this process, empowering the people of God to be the people of God.

2See Carnegie Samuel Calian, Theology Without Boundaries.- Encounters of Eastern Orthodoxy and Western Traditions (Louisville: Westminster/John Knox, 1992).

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SPIRIT OF OPENNESS WITH REVERENCE AND RESPECT

In addition to commitment to a set of core values and beliefs, the second building block for a visionary church is the practice of openness, especially in worship of God and respect for one another. Openness must be accompanied by humility in our quest for understanding the mysteries and tragedies of life. There are no easy answers in life; only prayer can sustain us in an atmosphere of openness. We need to allow space for one another's spiritual journey-respecting the need for silence, for sermon­izing, and for endless discussion and debate. There are many styles of spirituality welcome within a visionary church. We need to acquire skills to listen with greater empathy to sincere questions in the search for meaning.

A visionary church that practices openness will become a laboratory of learning within a context of common values and beliefs. No one should feel intimidated; investigation of one's faith is encouraged within this safe environment. Nor should we feel offended if our views are vigorously criticized. Our reverence for God and respect for one another should govern discourse within and beyond the community of faith.

Reverence for God will also humble us before the eternal; we are unable to transcend our finiteness. Since we are created in God's image, our reverence for God calls for our respect of one another. We are pledged to honor the reality of sacredness; we are all icons of the divine.

Nobody within the community of faith should fear being reprimanded for not following a particular orthodoxy in vogue with the majority. It has been my observation that everyone's orthodoxy or heresy contains specu­lation as well as substance. The church as a nurturing institution of faith should provide ample room for expression in everyone's pilgrimage. We need to affirm one another's freedom to zig and zag in our journey of faith. This is a significant part of our inheritance in Christ.

No one's ecclesiastical tradition should exclude the importance of ecumenical dialogue. A visionary church will foster interfaith as well as intrafaith dialogue and should seek dialogue with agnostics and atheists as well. Let's pull down barriers that prevent sincere dialogue. In the process, let us overcome fears and suspicions of unknown cultures; perhaps the Spirit of God is pushing us, like Peter, to new frontiers. All these efforts at dialogue warn us of the dangers of complacency and conformity, which can become oppressive conditions in any community of faith.

This spirit of openness also liberates the visionary church from un­healthy dependencies on overbearing leaders who can be intolerant to other viewpoints in the community. No matter what integrity these charismatic leaders have, we need to be on our guard. Wise leadership in a visionary church recognizes the importance of everyone's ownership in the organization. In the visionary church, leaders are seen as followers and followers as leaders. It is from this vantage point that the people of God are empowered to serve. Together, in a spirit of openness, we are

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called upon to build a visionary community of faith, nurturing wholeness within diversity to the glory of God.

John W. Gardner, former Secretary of Health, Education and Welfare and founder of Common Cause, stresses the importance of maintaining openness for any visionary organization, especially in the context of today's diversity. Gardner is convinced that the day of the homogeneous community, with its emphasis on wholeness rather than diversity, is gone. " 'It is too vulnerable,' he says, noting that 'it can preserve its homogeneity by practices we do not approve of.' "3

Gardner goes on to say that "the nostalgic feeling of the old traditional community, which is of course in our minds the great seed bed of values, is hopelessly anachronistic.... You can't bring it back, and if you brought it back it would be hopelessly inappropriate. We have to be heterogeneous and have to live with the pluralistic." Gardner is particularly unhappy with the resistance to change so often found within traditional communi­ties like churches and theological institutions. Change is a reality of life. Gardner worries that communities fail to move forward because of "the existence of long standing tradition." Community traditions are neces­sary, he says, "but today you have to go out and create your traditions. "4

"One thing is sure: the outward appearance of 'community' does not guarantee the inner spirit of communal effort." Gardner's studies of church congregations, for example, convinced him that there were "enor­mous differences in whether they were in fact 'communities.' Some of them have simply gained diversity, without discovering how to create a wholeness within which that diversity can live."5

Building a visionary church not only involves a dedication to core values and beliefs but also a commitment to the process of openness to enable a diverse community of persons to experience wholeness for the mutual enrichment of all. Within this atmosphere of openness, the community can be more innovative than ever, reaching out with the message of divine love and forgiveness, not fearing change but welcoming it as part of its calling.

MAINTAINING COMPETENCE

The third block in building a visionary church is the maintenance of the church's competence. What is basic to the church's business, and does the church fulfill this purpose well? Is the church clear on its primary purpose

3Rushworth M. Kidder, Shared Values for a Troubled World: Conversations with Men and Women of Conscience (San Francisco: Jossey-Bass, 1994) p. 198.
4Ibid.
5Ibid. I had the good fortune to meet Professor Gardner last summer, when I was a Visiting Scholar at Stanford University. I am grateful to him and many of the faculty members at Stanford's Graduate School of Business for sharing their insights on the dynamics of organizational life in our business world. Two books that may be of interest on organizational life are: James C. Collins and Jerry I. Porras, Built to Last: Successful Habits of Visionary Companies (New York: Harper Business, 1994); and Robert Kelley, The Power of Followership (New York: Doubleday, 1992). See also Carnegie Samuel Calian, Where's the Passion for Excellence in the Church? (Wilton, CT: Morehouse-Barlow, 1989).

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for existing? Have we been neglecting our competence, trying to be something we are not? An organizational theology invites the church to reconsider its behavior and practice. How faithful are we as a community of faith to our first and primary calling? "First things first," an often heard cliché, reminds us to do just that; but have we been diffusing our energies and talents in many directions and as a consequence neglecting our particular niche in society? This is not to suggest that we are limited to our niche but to counsel prudence when we venture into areas not essential to our basic mission. Organizations often learn to regret the high cost of going far afield from their basic competence. How often has the church been amateurish in "prophetic" involvements in its intention to do good in society? Have we separated ourselves, then, from our core competence? Every situation that beckons the church's involvement is a judgment call that should be made through open discussion and mutual respect. An organizational theology promotes openness within the con­text of basic values and beliefs, mindful of our limitations and compe­tence.

We can all be tempted away from our competence, becoming generalists in our zeal to help in every area without expertise in anything specific. Pastors, for instance, experience the temptation to take time from their busy schedules to read everything but materials in their field. Now, I grant you that theological writings often take real effort to read. Nevertheless, the pastor, as the grassroots theologian to the community, is expected to keep up with information in the field. Unfortunately, theological and biblical materials are often viewed as irrelevant; pop psychology has become the main diet. As a consequence, some pastors are engaged in theological malpractice without realizing their failure; they are like the medical doctor who neglects the expanding knowledge in her field or the lawyer who skips the research needed to help his clients. Maintaining competence is the necessary balance to becoming well grounded. The organizational church needs to encourage, as never before, a learned discipleship, with deepening spiritual roots through study and prayerful fellowship. Only as we are equipped theologically and biblically, can we make our ethical contribution in this changing world.

The competence of the church is primarily expressed through its nurturing function in worship, preaching, and teaching. This nurturing function flourishes as the members of the congregation become caregivers, mediators in justice and peace issues, and active participants in the community. The church as the people of God must respond to changing circumstances with much more than an either/or mentality. With keenly honed theological knowledge and pastoral skills, we will be able to solve problems within the church and the community. As the world shrinks and technology expands, consensus building within the church and the larger community will become increasingly more difficult. Being caregivers and peacemakers in the midst of these realities will not be easy. The visionary church must continually update its knowledge and skills within its compe-

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tence, thus bolstering efforts to enhance our society's quality of life in the name of Christ.

TOWARDS THE VISIONARY CHURCH

Building a visionary church is an invitation to all members to take ownership in the enterprise. An organizational theology is postulated on the premise that followership and leadership are interchangeable roles for clergy and laity. This is evident as we witness the increased number of tentmaking ministries and certified lay preachers today, examples of role reversals among clergy and parishioners. A visionary church is a congrega­tion liberated from unhealthy dependencies on charismatic leaders. A visionary church emphasizes being the people of God, a fellowship of imperfect members dedicated to pursuing God's will. A visionary pastor is committed to a congregation of growing believers, not a series of self-promotions. A visionary church sees the local organization of believers (of whatever size) as the body of Christ responsible for advancing the church's mission of nurturing, caregiving, and peacemaking. The visionary church is never satisfied with past achievements; it strives to do better in giving its utmost to God. Finally, a visionary church continually works for wholeness among the members, exercising patience in digesting the diversity that healthy growth brings. It is always seizing opportunities for service in the midst of changing circumstances.

Furthermore, the organizational theology of a visionary church is not a commitment to any single brand of theology as the panacea to cure all our ills. Most theologies have contributions to make, and some even enjoy a period of limited dominance. Theologies have their seasons, but no single theological orientation prevails. A visionary church is a user of many theologies, understanding that all great pastors, preachers, and theologians eventually die. A visionary church looks beyond personalities, placing trust in God and building a unique culture and fellowship always open to the Holy Spirit. The efforts of a visionary church are directed toward building up the body of Christ, whose membership is interdepen­dent upon one another. The visionary church sees itself as a birthing fellowship that succeeds itself from generation to generation. It con­stantly seeks to do the divine will until God's kingdom comes in its fullness. Its ministry is never completed; the visionary church finds it incomprehensible that clergy sometimes say, "My ministry is finished here," and move on. This prevailing consumer mentality found in the pulpit and pew undermines community building in our churches. A visionary church places its present conflicts in perspective. It is always future oriented, encouraging a spirit of innovation within the life of the whole membership.