Project2 Dawson

Analyzing and Applying

Trebeshs Integrated Model to Igreja Vivendo em Cristo

By

David James Dawson

ML565 A/B Organic Organizations and Churches

Fall 2014, Winter 2015

Fuller Theological Seminary

Dr. Susan L. Maros Ph. D.

TABLE OF CONTENTS

Introduction.......................................................................................................................4

Brief History of IVC...........................................................................................................4

Analysis of IVC Using the Six Components of the Integrated Model................................5

Loop 1. Faith Assumptions and Values..................................................................6

Faith Assumptions.......................................................................................6

Values..........................................................................................................7

Loop 2: Organizational Dynamics & Experiences................................................10

Organizational Dynamics..........................................................................10

Organizational Culture....................................................................10

Organizational Structure.................................................................12

Organizational Processes and Policies..........................................13

Experiences..............................................................................................14

Loop 3: Mission and Vision..................................................................................15

Loop 4: Leaders & Individuals..............................................................................15

Individuals.................................................................................................16

Leaders.....................................................................................................17

Explanation and analysis of persistent challenge: Changing church vision from from programs which build an institution to organic influence of society................................20

Loop 3 Mission and Vision...................................................................................20

Loop 2. Organizational Dynamics and Experiences............................................22

The most effective leverage point in the Integrated Model regarding IVCs organizational challenges...............................................................................................23

Action steps needed to help IVC become a developmental organization and what I will do in my sphere of influence...........................................................................................24

Trebeschs developmental experiences as primer...............................................24

Revisiting Loop 4 Individuals - Personal habits...................................................27

Assessments and Opportunities.........................................................................28

Conclusion......................................................................................................................28

References Cited............................................................................................................31

INTRODUCTION

For Project 2 I chose to use Trebeschs Integrated Model to evaluate the most strategic points of influence in our churchs current situation. I chose to use this model because it draws heavily on other theories familiar to the MAGL such as Bobby Clintons Leadership Emergence. Also, since part of the Integrated Model is mission, vision and values (M/V/V) I believe this model will allow me to elaborate the practical implications of what I deduced in Project 1 of this course. Trebeschs model is particularly relevant to my Brazilian context because it includes the influence of experiences. I am increasingly aware that Brazilians learn much more through experiences than through persuasive presentations of M/V/V. I believe that Trebeschs work will help me to cultivate the organization I serve in a more culturally effective way. Because Trebeschs model is formulated from a Christian worldview I should have less work connecting her thesis with my own foundational beliefs.

Brief History of IVC

IVC was planted by pastor John Hwang who was sent out in 2003 with a team from a church in Corvallis, Oregon associated with the Calvary Chapel Association based in the U.S. The church was launched through several weeks of street evangelism and weekly Bible studies in a rented facility in downtown Curitiba. During the first two years a community of mostly youth was formed around the founding pastors strong teaching gift and frequent street evangelism outreaches.

In 2005 when an opportunity to pioneer a new Bible College in a neighboring city arose, the founding pastor gave me the opportunity to take over as senior pastor. At the time I took over there was a church membership of around 30 with weekly sunday service attendance averaging 50. My leadership style was extremely different than the founding pastor. I also have passion and gifting for teaching but use a much more interactive and participatory style, i.e., pedagogical. Instead of crafting masterful sermons, my abilities lie more in developing environments which are conducive to collaborative learning.

In the subsequent years IVC has been characterized by a membership made up mostly of young families. Economically our congregation is mostly middle-class with a quarter coming from the Non-profit religious sector, mostly working with Youth With a Mission. In 2014 our church took advantage of an offer by a local YWAM base to use their facility rent free. We are currently in the throws of a significant transition to a new location and the opportunities/limitations it affords us.

Analysis of IVC Using the Six Components of the Integrated Model: This model is based on the concept of circles of causality versus linear cause and effect. The interaction of 8 components will be analyzed in this paper. An organization develops individuals through the connection and interaction of these causal loops. The development of individuals reciprocates by strengthening the system as a whole.

Loop 1. Faith Assumptions and Values

Faith Assumptions:

There is an implicit power in Gods Word for the development of individuals which is released when it is taught.

God is the prime developer of persons, therefore helping this process is primarily a matter of discerning where He is at work and serving as partners.

God calls His disciples into a lifelong process of development. This is an essential precept because it encourages the members of our community to maintain a lifelong learning posture.

God has a specific calling and destiny prepared for His disciples for which He capacitates them with a Gift-mix (Spiritual gifts, natural abilities acquired skills) .

God calls some disciples to a specific vocation of leadership, to create environments where people are developed. God also separates some disciples and sends them out as apostolic pioneers engaged in specific projects. I refer here to the biblical calling of some to serve as leaders of communities of faith as their primary occupation or as sent ones set apart and sponsored to pioneer Kingdom promoting projects of particular urgency.

The Body of Christ is a community of disciples who share equal responsibility to engage uniquely in the Mission of God to reconcile to Himself all things through Christ. IVC sees itself as a vehicle of reform in the Body of Christ regarding the loss of the afore mentioned faith assumption. According to the biblical model, the local church must be a a community which champions all callings as equally important.

The whole of Gods redemptive plan and our participation it it, i.e. missions, is from the beginning to the end a work of the power of God. In summary, this work is manifest primarily by two means. First, the soul is regenerated through repentance and acceptance of Christs salvation. Second, the regenerate believer is empowered for service by the baptism in the Holy Spirit.

Values: We value...

Community as an end and means to the promotion of Gods Kingdom. Evangelism is not primarily a matter of convincing people of theological propositions through persuasive verbal/visual communication. Rather, the church grows organically as people experience the salt and light of the Kingdom and are attracted to be adopted into it.

Small and intimate learning events for their strategic and enjoyment values. Inspired by principles of andragogy, we favor intimacy over modernistic efficiency. We favor individual mentoring and small group dialogue over one-way communication to larger groups.

Using the Bible as our inspiration and anchor. We believe God has chosen to reveal Himself primarily by two means: the Holy Scripture and individual human personalities. The essential propositions of Scripture should be held as unchanging and universal. However, these propositions are constantly being contextualized and expressed in new cultural forms via individual believers.

An egalitarian culture of church leadership expressed in constant collaboration between all biblical ministries, especially the foundational 5.

Order and peace which comes from submission to God-ordained authority.

Following biblical instruction for conflict resolution inside and outside the community of the saints.

Partnering with others in the Body of Christ in mutually benefitting ways.The celebration of unity in diversity

Dependence on the Holy Spirit which expresses itself in prayer

The private and public exercise of spiritual gifts which exemplifies Pauls teaching. All things should be done, that is, the exercise of spiritual gifts should not be discouraged in any way. And these should be done, with order and decency, that is, in a way which seeks only the edification of the whole body of believers rather that individual glorification.

Monovocational as well as bivocational leadership/ministry models: The context of our faith community is post-christian. We understand that the era of Christendom is over and local churches can no longer presume to occupy a position of influence and privilege in Western society. During the era of Christendom local churches organized itself around the pastoral ministries of pulpit and sacrament (baptism, wedding, burial, etc). The rise of modernity brought secularization followed by postmodernity's religious pluralism.

As a consequence of these two phenomenons churches have been exiled to the margins of Western society. Currently we witness the erosion of the biblical values which formed the foundation of Western Society. However, we recognize that the position of privilege the Western Church occupied for so long seduced her away from holistic and comprehensive participation in God's Mission. In spite of this, we consider ourselves blessed to participate in the current moment of Church history. The return of the Western Church to the margins of society is a return to its origins. The New Testament Church was not organized around the ministries of pastor and evangelist alone. The earliest Christian churches were missionary communities where the all biblical ministries were present.

Bivocational models of spiritual leadership are essential for a church culture that embraces the priesthood of all believers. We believe in the validity of full-time ministers who support their physical needs through specific areas of Kingdom service. However, at IVC we place special emphasis on the formation of bivocational spiritual leaders. We define these as those who serve the community of believers while maintaining engagement in the larger society through non-sacred professions. Embracing the permissions and prohibitions in Scripture without human additions, i.e., do not go beyond what is written.

Life motivation flowing from Gods grace, not legalism or coercion. Christ woos His disciples into service by His love, and this service is the natural overflow from the life Christs love has filled. This reality has a profound influence on how IVCs leadership seeks to encourage our community towards Kingdom service.

Loop 2: Organizational dynamics & experiences

Organizational Dynamics:

Organizational Culture:

Encouraging leaders to exercise their ministry projects with creativity and freedom in their individual spheres, i.e. within the structures of the programs they develop themselves. At the same time, we encourage leaders to defer to one another and maintain order and unity within the structures they use along with other leaders. Entrepreneurial leadership: encouraging individual responsibility for individual vision versus dependance on centralized leadership. Overseeing leadership is called to commission and support entrepreneurial leaders. This support is often expressed in providing material resources and recruiting participants, however individual leaders themselves hold primary responsibility for these areas.

Seeking out engagement in the Kingdom of God at large, i.e. interdenominational partnerships. Avoiding the stupidity that comes from pervasive inbreeding within our tribe in the Kingdom.

Easy on easy off: people can come into our community and leave our community easily. Membership class is as simple as possible, and an individual can revoke it without condemnation ou manipulation.

You get out of it what you put into it: discipleship and pastoral covering are for those who are really part of our community. We see ecumenical partnership within the genuine Body of Christ as part of the Mission of God. However, we also believe that a local church needs to have boundaries. Community requires some level of covenant.

At IVC we recognize that God has used two structures in His redemptive mission: modalities and sodalities. Modality refers to both the local congregation and church denomination while sodality refers to structures such as mission agencies. Ralph Winter uses the illustration of a town (modality) versus a private business (modality). We believe engagement in both modalities and sodalities is foundational to participation in the mission of God. As a modality itself, IVC seeks to partner with sodalities as a congregation as well as encouraging our members to do so individually. Organizational Structure:

We give particular emphasis to the partnership between apostolic and prophetic leadership. We take an unconventional view of the office of prophets within the church. Prophets in the Old Testament gave orientation to the primary leaders, i.e. the kings, of Gods people. Apostolic leaders receive revelation from God and transmit this to His people regarding what needs to be done, i.e. the vision. Prophetic leaders receive revelation from God and transmit this to His people (often in particular to apostolic leaders) regarding how the vision should be done.

Interestingly, the contemporary equivalent of this type of prophetic leadership is often fulfilled by an administrator. For this reason we cultivate a leadership culture where visionary leaders are encouraged to influence our community forward while administrative leaders are given freedom to develop structures to help get us there more efficiently.

We maintain institutional simplicity by encouraging pioneering ministry outside institutional structure of IVC. IVCs vision is to be a learning community that equips people for engagement in Gods Mission. The leadership of IVC are not primarily builders constructing a institution which encompasses the ministry projects our learners develop. The leadership of IVC are primarily gardeners seeking to provide learning events in a safe and inspiring environment.

This is not to say that the organizational structure seeks to limit size. If one day IVC owns a massive amount of property and has thousands of paid staff this will not necessarily be a hinderance to or departure from our core vision. The point here is that the primary measure of success at IVC is the expansion of the influence and fruitfulness of our members not the size of our institution

Organizational Processes and Policies:

Assessment and evaluation/ Frequent meetings for dialogue, voicing opinions: This is an area of much needed growth at IVC. At the leadership level, our senior team has practiced a culture of discussion and dialogue. In addition to this, leadership has cultivated and ethos of approachability towards the members of the congregation. The core principles of transparency and humility exist, however there is a lack of formal means of assessment and evaluation. The lack of formality means that only the most assertive voice their opinions, and generally only as they finally choose to leave the fellowship. Another consequence is that leaders are not held accountable for the expectations they raise in informal, private conversations with church members.

We organize ourselves through a process of group discernment and dialogue: In the past our church had healthy weekly prayer meetings where leadership and church members could seek Gods direction regularly together. However, in the past several years we have had inconsistent prayer meetings and less of a sense of participation in church decisions.

We favor those who serve over those who complain: The majority of our church membership has always been transfer growth from other congregations. Consequently we deal with a lot of pressure from new church members/potential members to conform to the ministry cultures they are accustomed to. At IVC, we try and filter out the sincere and humble from those who seek to manipulate and control. To this end, we dont give much creed to complaints or suggestions unless the individual has proved their intentions and character through practical service in our community. Experiences:

As a learning community, IVC offers its members transformational learning experiences which equip them for missional engagement in their daily lives. Whether providing learning experiences for adults or children, we prefer the andragological approach (guide on the side) to pedagogical approach (sage on the stage). For training in all the forms that it takes within our community, we use Dialogue Education as the primary model.

With regard to experiences, this is particularly pertinent to the What for? step in Dialogue Education. During this step, learners do something practical with the content received during the learning event. The goal here is to see transformation occur during the learning event itself. This increases the possibility of learning instead of leaving all practical application up to individual students after the event.

The learning events at IVC include:

Celebration/general teaching Sunday meetings Mid-week community groups Individual mentoring between community group leaders and participants Leadership team meetings focused on assessment, prayer and celebration Membership class Quarterly Missional Forum events with Youth With a MissionLoop 3: Mission and VisionVision statement: To see an expanding network of local congregations where every vocation of engagement in God's mission is promoted with equal emphasis.

Mission statement: To provide transformational learning experiences which develop individuals towards engagement in God's mission through their vocational calling.

Loop 4: Leaders & Individuals

My assessment is that IVC focuses more on leaders than on followers. The reason for this is that we encourage an entrepreneurial spirit among our members. As mentioned earlier, IVC strives for institutional simplicity in the form of ministry expressions which exist primarily outside the learning events that form the formal programs of our church. Implicit in this emphasis is a focus on church members who have an apostolic spirit of pioneering new ministry projects. This said, we do acknowledge that many, perhaps most of the members of our community are called and equipped by God to fulfill an auxiliary role to the afore described visionary leaders.

Individuals:

Learning Posture: Verse-by-verse expository teaching of Scripture has always been at the center of IVCs Sunday services as well as weekly community meetings. Consequently those who have been attracted to IVC generally place a high value on the teaching ministry. However, most members have not come to an understanding of...and commitment to...real transformational learning in their lives as individuals. IVCs leadership has not convincingly promoted the vision that forming genuine disciples of Christ is our primary goal. On the contrary, most of our members seem to believe that the abundant and extraordinary life seen in the New Testament cannot be achieved.

Personal Habits: Earlier in our history as a church we were able to encourage our community in the practice of spiritual disciplines - primarily Scripture reading plans and prayer. In recent years the emphasis of the teaching ministry of the church regarding personal habits has mostly centered on maintaining a posture of seeking the discernment and fulfillment of Gods will in individuals lives.

Self Awareness: Our community is an environment conducive to confession of sin and transparency regarding areas of needed growth. On the other hand, at times an emphasis on Gods grace is interpreted as a license for stagnation.

Leaders:

Assessments: Our leadership has never employed a formal tool for assessing the spiritual growth of our individual members. Likewise our members have never been provided with a formal context for assessing the church and leadership themselves. This is not to say that assessment does not exist, only that it generally occurs by cultivating an openness to critical dialogue between community members and leaders.

Opportunities: The congregation at IVC is consistently challenged from the pulpit to engage in serving Gods Kingdom. However, specific opportunities need to be given to our members personally and more often. Our church has a habit of letting service be done by a small group who often get worn out and discouraged in the process. Another problem has been the lack of effective partnership between our visionary leaders and those who are gifted for administration.

Organizational Culture: One of IVCs strengths has been fostering a developmental culture through modeling by leaders. Most of our leaders demonstrate a strong inclination towards personal development. Generally this is expressed in individual career pursuits, which doesnt always translate into a collective experience of developmental culture. We have also failed at developing a clear and comprehensive mechanism for rewards and recruitment.

Often there is a lack of place and time for giving testimonials regarding the achievement of individual developmental goals, therefore leaving our community without a sense of goal achievement. Our church has had difficulty in encouraging a Growth oriented culture - environments which Encourage personal autonomy while helping individuals stay focused on goals. We have been able to encourage freedom and creativity in an environment where failure is dealt with constructively. However, we have lacked in establishing goals which are clear, measurable and achievable. .

Relational: Albeit imperfectly, our church leadership has attempted to embrace the predominant relational characteristic of Brazilian culture. This context is challenging for a task oriented North American leader who is accustomed to influence people through persuasive presentations. I have learned to inspire people in one-on-one encounters, however even this is ineffective if I appear only interested in using people.

Vision: As lead pastor, I have consistently attempted to formulate and communicate a clear mandate to our congregation. My desire has been to help members feel secure about what our community is and be able to pursue personal development within it. However, two difficulties have arisen over the years.

First, it has increasingly become clear to myself as lead pastor that God has called me here to Brazil to pioneer a church which is different from predominant traditional Brazilian models. In particular, the paradigms of the Missional Movement are very close to the vision God has put in my heart for ministry here in Brazil. I have come to use the word missional to describe the type of community God has sent me to help develop.

The second challenge has been the abrupt season of transition towards a new location - a shared space at a missionary organization - which has changed the dynamic of our community in several ways. We are in the throughs of letting go of the cosy intimate community we were towards a mobilizing learning community which we hope to become. I believe God has gifted me with an ability to discern where our church should be in relationship to future trends. However someone with a predominantly introverted and conceptual personality I have not been effective as lead pastor in clearly communicating vision.

There have always been a group which quickly identifies with my vision casting. However, according to the like attracts like principle I tend to attract people who are more able at ideation than implementation. The practical types (sensorial/judging) are those which often show initial resistance to my vision casting. At times I have backed away from God-inspired vision in the face of resistance from practical administrators. I need to find the balance between quitting my convictions to please administrators and trying to do their job myself. Explanation and analysis of persistent challenge: Changing church vision from from programs which build an institution to organic influence of societyLoop 3 Mission and Vision:

A vision statement answers several questions. If we accomplish God's will for us, what will we see? What will the results and outcomes be? But our community has consistently had difficulty in grasping what the outcome of a missionally motivated learning community looks like. IVCs vision is to see an expanding network of local congregations where every vocation of engagement in God's mission is promoted with equal emphasis. What tangible evidence will the congregation see if our vision is fulfilled? If this vision orients what we build, what do we hope to eventually build together?

My grandparents and parents were founding members of the Youth With a Mission. With this upbringing, Im familiar with parachurch missions societies. Students are recruited, equipped and send on cross-cultural assignments. Part and parcel of these assignments is that they happen elsewhere, in some foreign land.

The vision of IVC is to be a learning organization, one that, Achieves its goals by providing an environment conducive to the continuous learning and development of individuals, teams, and the organization. We desire to be an organization where apprenticeship happens within the context of local community. Our vision is for an impact which is bong local and long-term.

I feel that the community of practice model most fits my vision as lead pastor for what IVC is called to be. How can we do this while not neglecting the pastoral needs that our church, just like any other church, has? Often this is the feedback I receive from IVCs leadership when I communicate this vision. The worry is that our church becomes a community only interested in those who are called to leadership. The term leadership here is used in an attractional church definition rather than a missonal one. It is difficult to organize an attractional church on the concept of a community of leaders. But missional paradigms of church allow for a community of apprentices.

Loop 2. Organizational Dynamics and Experiences:

As an organization we desire to maintain institutional simplicity, encouraging endeavors outside our institutional structure. Generally Brazilian churches reach out to the culture to draw people into the church. The problem with this is that ministry becomes entirely church based. IVC's goal is to promote ministry that applies to every believer's life as a whole. Our challenge is rallying a faith community around a goal which is mostly achieved outside our learning events? How do we get people excited about this and provide some kind of measure of success? Portraying every church member as a missionary sent into a non-Christian culture is unusual to Brazilians. Most churches here do not envision God's mission as encompassing every sphere of life.

The most effective leverage point in the Integrated Model regarding IVCs organizational challenges.

I believe that both problems cited in the previous section are connected. These challenges relate to the transition of vision for a local church from programs which build an institution to organic influence of society. At IVC we are attempting to nurture a community whose focus is influencing society for the cause of Christ rather than building an institution.

I believe that the most effective leverage point in the integrated model towards this end is Experiences. I refer here to Trebeschs definition: Events and practices that influence and shape people within organizations . Some examples are mentoring, assessments and training (both formal and informal). Over the years I have tried many times to encourage our community in a direction through conceptual models and teachings. I have come to believe that Brazilians learn best through experiences in comparison to theories and heady arguments. In Trebeschs study of OMF, she found that the influence of experiences was the most prolific theme in her application of the Integrated Model. Brazilians are naturally geared towards community living but have become indoctrinated into a form of Christian community which complicates the introduction of new models. I believe that our community needs to provide learning events which allow our members to experience our vision at some level.

While actions flow from values, experiences form values, therefore proving to be particularly strategic. These experiences must be based on developmental values - those of their designers or the participants themselves. In both cases the result is that the learner becomes proactive regarding their own development as well as that of others .

Action steps needed to help IVC become a developmental organization and what I will do in my sphere of influence.Trebeschs developmental experiences as primer:

Using the specific developmental experiences Trebesch elaborated is a good starting place for action steps. Trebesch lists mentoring, on the job experiences, opportunities, relationships and training.

Mentoring: IVC's leadership must inspire our congregation towards the vision that our church become a learning community. However, this cannot be done merely by addressing our members collectively. We must seek to influence our members individually. For this to occur the leadership of IVC must cultivate an environment of camaraderie, a sort of gym for people involved in missional living.

One of the requirements for church membership will be weekly participation in a community group. In the past I have shied away from making mandatory demands like these. However, this is an essential step as we move away from organizing ourselves around programs centered on a few large personalities . Rather, our goal is to nurture and multiply disciples of Christ engaged in missional living. We will continue to cultivate a welcoming atmosphere where people can participate in our learning events without committing to membership. But we will share the vision to form apprentices and hold these to a high standard. The clear communication of this goal isa essential to leading our community towards accomplishing its vision. Within the context of these community meetings monthly individual meetings with group leaders will also occur.

On the Job Experiences: On a rotating basis, church members will be invited to participate in IVC leadership meetings. This experience will give them an idea of how our decision-making process works and perhaps inspire them to work towards joining us someday. Every semester a cross-cultural ministry experience will be organized by our evangelism department. Those designing these learning experiences will emphasize learning from failure as opposed to avoidance of failure.

Opportunities: This refers to position, roles and responsibilities. Although we dont want to create a hierarchical organizational culture, we do see the incentive created by providing leadership opportunities. As much as possible, we want to cultivate a flat organizational structure at IVC. We don't want to overemphasize formal titles and positions. But we recognize the incentive created by providing opportunities to take on responsibility. Brazilian culture is non-egalitarian, generally emphasizing formal structures such as the Roman Catholic Church. In this context, formal roles can be helpful for challenging individuals towards personal growth.

Relationships: Trebesch found that genuine, supportive relationships were essential to developing individuals. However, requiring members to participate in community groups and individual mentoring meetings will not automatically provide these relationships. Therefore, we will teach members to take individual responsibility for cultivating these types of relationships. To this end, learning events focused on emotional intelligence can be offered.

Training: IVC will be providing two regularly scheduled series of learning events. Getting to Know IVC will be offered as a four-part course for new members on a biweekly basis. I will host and lead these meetings myself at my home on a biweekly basis. Training for Christian Service will be offered in the same format as the membership course. This second course, however, will focus on preparing members for formal roles of leadership at IVC. Developing and leading these courses will be my personal engagement in the application of the Integrated Model at IVC as lead pastor.

Revisiting Loop 4 Individuals - Personal habits

In addition to Trebeschs developmental experiences elaborated above, I recommend revisiting Loop 4 Individuals - Personal habits. Key to our communitys development of personal habits conducive to development would be formulating a church Rule of Life. A Rule of Life is a, "Collection of rules or guidelines for living", which cover, "All aspects of our lives, and help us to keep our lives in balance", but most of all, "To keep God at the center of everything we do". The groundwork for a personal rule is to make a list of all the things you currently do that nurture your spirit. I suggest that IVC research the answer to this question collectively. What is IVC currently doing that nurtures its spirit as a community?

One discipline our community can adopt in order to reach our community is hospitality . Our community groups currently biweekly. On a quarterly basis these groups could host a meal where both fellowship and evangelism can occur. One of the ways this can occur is by hosting the dinner party at the home of a non-believer, someone from IVC has developed relationship with. Another approach would be simply challenging individual members of IVC to invite a non-believer for a meal at their home once a month.

Assessments and Opportunities

IVC will need to develop a regular schedule of formal assessments. This is where we evaluate our progress toward specific goals. I believe we should take caution not to mix assessment with prescribing solutions. The congregation and leadership should be given opportunity for dialogue. However, clear expectations and guidelines should be given to direct the parameters of dialogue.

Bobby Clintons research shows that most leaders enter into ministry through the invitation of another leader. Conversely, the least common means of entry into Christian service is individual initiative. People rarely create new roles and organizational structures for themselves. I would also recommend using the Hands off posture Trebesch observed to be effective. Micromanaging should be avoided as individuals are encouraged to creatively pursue ministry opportunities.

CONCLUSION

I agree with Trebesch that Christian organizations must substitute the pervasive culture of using people Like cogs in a machine for a Life-giving developmental posture. The mistreatment of those God entrusts to the leaders of these organizations grieves the Lord. Beyond this, the resulting burnout and breakdown of individual members is counterproductive for the organizations themselves.

I am encouraged by Trebeschs analysis that development is natural as illustrated by nature itself: The very nature of life is oriented towards growth and development. In this sense development is simple. But at the same time nature illustrates the complexity of development because growth and viability are achieved through, Complex interactions of energy and processes. I am encouraged by the evidence that organizations can help individuals develop, and this through, A large variety of factors and their interactions.

I have been able to see the imbalance in my own approach to organizational development. Loops 1 and 3 (Faith Assumptions and Values / Vision and Mission) are the parts of the Integrated Model that I naturally emphasize as a leader because of my personality and gifting. Loop 2 (Experiences and Organizational Dynamics) is the area where I identified the most need for improvement at IVC. I believe that the need for change in church structures requires that its leaders be passionate about constant creative tinkering with these structures. However, I have come to the conclusion that I often want more organizational change than can be achieved in a given time period. In addition to this I lean too heavily on communicating theory to afford change than in giving people opportunities to experience things that can move them towards change - individually and as members of our faith community as a whole.

Lastly, regarding Loop 4 (Leaders and Individuals) I have come to the conclusion that I have to pay attention to the type of leaders and individuals who I attract as an organizational farmer. What type of ecosystem organically arises through the unique work of the Holy Spirit through my life? The other three causal loops will inevitably be affected by the personality of the people who form our organization.

I pray that the Integrated Model serve as a tool of reference for myself in the future by which I can ascertain the most strategic point of leverage at any given moment for contributing to positive change regarding the organizations I serve. And moreover, I pray that this model remind be that the truest measure of positive change is not the building of an institution to the detriment of its individual members. Rather, as organizational leaders seek to cultivate environments where individuals are developed in ways that benefit themselves as well as institutional projects... the organization itself will prosper and bear fruit like never before.

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If your organization/church does not have a stated mission, vision, core values, and overall strategy create these key signposts for your organization/church. It will be important for you to get input from key people in your ministry as well as to have a deep understanding of your organization or church's history. ML565: Organic Organizations and Churches Syllabus Addendum, 9

Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF International. 2001. Ann Arbor: Umi Microform, 114-116

Ibid., 117

Neh. 8:8; Rom. 1:16

Clinton, Clinton, Robert J., Etapas na Vida de um Lder: Os Estgios do Desenvolvimento da Liderana. (page?)

Clinton, Robert J. Unlocking Your Giftedness, HYPERLINK "http://jrclintoninstitute.com/resource-store/books--manuals/unlocking-your-giftedness/" http://jrclintoninstitute.com/resource-store/books--manuals/unlocking-your-giftedness/ (Accessed January 20, 2015), 2

Dr. Maros, Susan. 2014. Fuller Theological Seminary. ML565 Course Notes, 16

I Cor. 9:1-18

Ac. 13:2-3

Col. 1:20

I Cor. 12:12-31; I Pe. 2:4-10

Jn. 15:5

Ac. 1:8

From ML565 Organic Organizations/Churches. Organizational Mission, Vision and Values Paper, 5-6

Eph. 4:11

Heb. 13:17

I Cor. 14:40

For our purposes here I refer to the period roughly from the conversion of Constantine until the dawn of the Age of Enlightenment.

I Cor. 9:14

I Cor. 4:6

Mat. 11:28

Jn. 7:38

I Pet. 5:5; Eph. 5:21; Rom. 12:10

Winter, Ralph D. 1973. The Two Structures of Gods Redemptive Mission. http://frontiermissionfellowship.org/uploads/documents/two-structures.pdf (Acessed February 4, 2015).

Ef. 2:20

Cormode, Scott. MULTI-LAYERED LEADERSHIP:THE CHRISTIAN LEADER AS BUILDER, SHEPHERD, AND GARDENER... Journal of Religious Leadership, Vol. 1, No. 2 (Fall 2002), pp. 69 - 104.... HYPERLINK "http://www.christianleaders.org/JRL/Fall2002/cormode.htm" http://www.christianleaders.org/JRL/Fall2002/cormode.htm

Freeman, Bob. Adult Learners: MAGL Philosophy of Education. Fuller Theological Seminary, ML581 Course Shell

Vella, Jane. 2002. Learning to Listen Learning to Teach: The Power of Dialogue in Educating Adults. San Francisco: Jossey-Bass. Kindle Edition, Location 22

Goetzman, Darlene M. 2012, Dialogue Education Step by Step: A Guide for Designing Exceptional Learning Events, Global Learning Partners.com, 61

Missional Forum is a ministry of Youth With a Mission which provides quarterly conferences focused on bringing the Kingdom of God to every sphere of society

Maros uses the term individuals here as such, People within the organization and what they do to establish internal paradigms and create and participate in organizational dynamics and experiences. Maros also comments that, In healthy organizations, change is initiated by the grassroots as well as by the leaders. Dr. Maros, Susan. 2014. Fuller Theological Seminary. ML565 Course Notes, 20

Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF International. 2001. Ann Arbor: Umi Microform,, 182

Willard, Dallas. Renovation of the Heart: Putting on the Character of Christ with Bonus Content. Colorado Springs: Navpress, 2011. Kindle Edition, 9

Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF International. 2001. Ann Arbor: Umi Microform,, 184

Ibid., 185

Ibid., 187

Ibid., 189

Ibid. 192

Ibid.

Ibid., 193

Stoltzfus, Tony. 2005. Leadership Coaching: The Disciplines, Skills and Heart of a Christian Coach. Coach22 Bookstore LLC. Kindle Edition, Loc. 2291

Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF International. 2001. Ann Arbor: Umi Microform, 195

Ibid., 197

Ibid., 198

Ibid., 198

Hirsch, Allen. 2008. Christianity Today-Leadership Journal, Defining Missional: The word is everywhere, but where did it come from and what does it really mean?, http://www.christianitytoday.com/le/2008/fall/17.20.html (Accessed February 5, 2015).


Clinton, Robert J., Etapas na Vida de um Lder: Os Estgios do Desenvolvimento da Liderana (Original title: The Making of a Leader: Recognizing the Lessons and Stages of Leadership Development). Londrina: Decoberta Editora, 99

Dr. Maros, Susan. 2014. Fuller Theological Seminary. ML565 Course Notes, 19

Ibid., 47

Wenger et al. 2002. Cultivating Communities of Practice: A Guide to Managing Knowledge. Boston: Harvard Business School Publishing. Kindle Edition. Loc. 95

A missional community sees the mission as both its originating impulse and its organizing principle. A missional community is patterned after what God has done in Jesus Christ. In the incarnation God sent his Son. Similarly, to be missional means to be sent into the world; we do not expect people to come to us. This posture differentiates a missional church from an attractional church Allen Hirsch, 2008, Christianity Today: Leadership Journal - Defining Missional, HYPERLINK "http://www.christianitytoday.com/le/2008/fall/17.20.html" http://www.christianitytoday.com/le/2008/fall/17.20.html (Accessed January 20, 2015), See Appendix (put Hirschs whole article on missional versus atractional)

Allen Hirsch, 2008, Christianity Today: Leadership Journal - Defining Missional, http://www.christianitytoday.com/le/2008/fall/17.20.html (Accessed January 20, 2015)

Maros, Dr. Susan. 2014. ML565 Course Notes. Fuller Theological Seminary - MAGL - ML565, 18

Ibid.


Ibid.

Ibid., 163

Ibid., 168

Ibid., 172

Ibid. 173

Ibid., 175

Ibid., 169

Ibid., 170

Ibid., 173

Ibid., 197-198

Dawson, David. 2014. ALD Design Projecct TCS Program: Training For Christian Service. ML540: Adult Leadership Development. Fuller Theological Seminary.

Farrington, Debra (2006-09-27). Living Faith Day By Day (p. 3). iUniverse. Kindle Edition.

Ibid., 13

Fuder, John Dr.; Castellanos, Noel. 2013. A Heart for the Community: New Models for Urban and Suburban Ministry. Chicago (Loc 4199), IL: Moody Publishers. Kindle Edition.

Ibid., 4236

Ibid.

Clinton, Robert J., Etapas na Vida de um Lder: Os Estgios do Desenvolvimento da Liderana, 91-92

Ibid.


Ibid., 3

Ibid., 4

Ibid., 214

Ibid.

Ibid., 215

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