Tag: missional leaders

St. Patrick: The Missional Leader

Posted on March 17, 2009

St. Patrick was a Romano-British citizen, kidnapped in Britain at age 16 and served as a slave for 6 years in Wood of Fochoill, Ireland. He later returned to the homeland of his captivity, Ireland, to spread the gospel and plant churches. His mission to Ireland 457-492 began at age 40 after being turned down after his first request to be commissioned as a missionary.

Although I’m sure Patrick enjoyed a good beer, his life was counted for much more than good times and green clovers. Patrick was a man of remarkable faith and mission. In the 5th century, Patrick planted more than 200 churches and won 100,000 people to Christ. How did this happen? Far from contemporary attractional church models, Patrick pioneered mission to the pagan tribes of Ireland through innovative strategy, incarnational ministry, and robust faith in Christ.

St. Patrick, the Missional Leader

When entering a new town or province, the first thing Patrick would do was befriend the local ruler. Very often that leader would come to Christ and permit Patrick to evangelize the area. Next, Patrick would establish monastaries for the training of Christians, but unlike many of his contemporaries, Patrick emphasized mission as a part of Christian training. In essence, he established missionary training centers in every city in order to effectively reach the whole of Ireland.

In essence, Patrick established missionary training centers in every city in order to effectively reach the whole of Ireland.

Patrick also learned the local language, the old Gaelic, and translated the gospel into their culture. He developed their “flavor of writing” and adapted colloquialisms and was known for his persistent study of Gaelic culture. He painted heaven as a great feast, not an angelic reunion, which appealed to the banquet culture of the Irish.

St. Patrick, the Missiologist

Patrick was a savvy missionary and developed numerous ways to communicate the gospel which reflected thoughtfulengagement of culture. When confronting pagan Druid religion, which used the circle to represent reincarnation, Patrick superimposed the cross onto the circle of reincarnation to demonstrate the triumph of the cross over druid belief. Hence the Celtic cross. Notice that the circle never overlays the cross, but the cross is on top of the circle.

Patrick new that the gospel must interact with the world; it must reject, redeem, and recreate life and culture under the lordship of Christ.

To be sure, this was no artistic whim; it was a direct power encounter with the pagan belief of his day. Patrick new that the gospel must interact with the world; it must reject, redeem, and recreate life and culture under the lordship of Christ. Maybe we need to come up with a cross over the top of a $100 bill! It was also Patrick that used the indigenous shamrock (three-leaf clover) to explain the Trinity to the Celts. Three leaves, one clover; three persons, one God.

St. Patrick, Man of God
In addition to his missional savvy, Patrick’s Confessio reveals a man who was immersed in Scripture. He was shaped by his relationship with the Trinity and passionately devoted to the Celts. Consider his exemplary prayer for any Christian or church planter:

and without complaint I would faithfully be of service to that pagan people to whom the love of Christ translated me and granted me, as long as I live, if I should be worthy; that at last with humility and in truth I might serve them. And so, according to the measure of faith of the Trinity it is my duty without the fear of censure to make known the Gift of God and his eternal consolation without fear faithfully to expound everywhere the name of God (Confessio, I. 65-75)

When does Planting Stop and Pastoring Start?

Posted on October 13, 2008

Inevitably there comes a point in the life of a church planter in which you begin to pastor more than you “plant”. Is this bad? How do we continue to cultivate a missional church, while also attending to the growing pastoral needs of our communities? When does planting stop and pastoring start?

When to Pastor in a Plant?

An honest answer to this question will serve you well. Only then will a theoretical answer begin to bear fruit. Another way to get at this issue is to ask when does pastoring start in the life of a planter? I believe it should start immediately. Too many planters fail their churches because they plant not pastor. Planters are apostles but they are also elder-pastors. To be sure, not all apostles are static traditional pastors and not all pastors are church planting apostles. However, true apostles have the capacity to pastor, at least for a season. Check out Paul, Peter, Epaphras. They all planted and they all pastored. They loved the whole life of the church, not just birthing her. Pastors are called to shepherd apostolic—sent—communities, so they should be able to function missionally.

Equipping for Pastoral and Missional Community

As our communities’ needs grow, how do we effectively live, lead, and serve in the tension between pastoring and planting, between community and mission? JR Woodward offers some practical help in his forthcoming book Re-Sketching the Church. He argues for the centrality of “equippers” for effective missional church life. Ephesians 4 is his locus classicus for equipping the missional church, a good choice. In Ephesians 4 the various equipping gifts are laid out for the purpose of equipping “the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.” Though the purpose of these equippers for building up the internal church—community—is frequently noted, the external dimension of being the church—mission—is often overlooked in these roles. Woodward picks up on this absence of a mission. Quoting Frost and Hirsch, he notes that the five equippers are: “the very mechanism for achieving mission and ministry effectiveness as well as Christian maturity.” Alan Roxburgh makes a very similar point in his chapter in Missional Leader. Here’s the point—leaders are not only to be missional leaders; they are to equip and release missional leaders through, at least, five different roles with various missional “destinations” or expressions. In other words, if the success of your church being missional relies mainly upon you, then you don’t have a missional church.

Missional Equippers

Woodward has contextualized the five roles of apostle, prophet, pastor, evangelist, and teacher, calling them: heart revealer, dream awakener, soul healer, story teller, and light giver. All sounds a bit new age, but Woodward stays pretty close to the biblical meanings. Noting a great insight by Marcus Barth, he points out that all but one of these roles had vocational equivalents in the Greco-Roman context. This means that anything but a prophet had a cultural outlet for missional expression. There was a socially accepted place for teachers, apostles, evangelists, and pastors. And so it is today. Consider your role and your equippers’ roles in this light. If you are a teacher, how can you teach in service of the city, as well as in service of the church? Run with it.

Perhaps the planting versus pastoring dilemma can be solved by raising up disciples who are pastors and missionaries, pastors who are missional and missionaries who are pastoral. This, of course, requires leadership and equipping. Taking Woodward (and Paul)’s cue, we do well to look for and cultivate the “five equippers” in our own churches to advance both community and mission. In short, cultivate missional equippers.

When does planting stop and pastoring start? Never. Planters should plant reproducing churches and planters should always pastor. How? Raise up missional equippers that “pastor” and “plant” your church, that lead in community and mission. Pastoring and planting should start and stop together, when you are regenerated and when you die.

Cultivating a Community of Pastors

Posted on August 29, 2008

We just finished up Part II (Part I – Missional Leadership) of our Summer Leadership Training on Pastoral Leadership. It was a rich time of equipping our leaders to think and practice “pastor one another.” This was for all of our leaders, but is especially appropriate for our City Group Leaders. The first practice of City Groups is to share life and truth. This training equipped our people how to intentionally share life and truth. Unfortunately, most of us don’t naturally want to share our lives or our gospel hope with others; we’d rather, at best, talk around it or about it. But talking about sharing life and truth doesn’t produce gospel-centered community. We have to practice it by pastoring one another–speaking the truth in love. This was our over-arching question: “How do we speak the truth in love to one another?” We answered it in three ways:

  1. Context of Pastoral Leadership: Community-centered Pastoring
  2. Content of Pastoral Leadership: Gospel-centered Pastoring
  3. Contour of Pastoral Leadership: Where and How it Happens

Some reflection from (1) – The Context of Pastoral Leadership.

The vision of Austin City Life is to cultivate communities of Spirit-led disciples who redemptively engage peoples and cultures through Christ for the glory of God. So, what does it mean to “cultivate communities”? Cultivation is a horticultural metaphor. To plant a church is to cultivate a community, not launch a service. Church planting requires sweaty work with people; patience, allowing the plant to grow; and tenderness with the plant. In other words, if we want to cultivate community, it will require more than going to a church service on the weekends and attending a weekly meeting. That’s hardly community; it’s just a couple of meetings, a few hours a week.

We first have to be convinced that the church is a community, really. We are converted, not merely to Christ, but also to his body—the church—to a community of Spirit-led disciples who follow Jesus. Consider the numerous “one another” commands. Consider the nature of Scripture. When Paul wrote a letter to New Testament churches, the pastors did not take it, mimeograph, and hand out individual copies to the church members, and then tell them to take it home and study it. No, the pastors read the letters aloud in the community to the community. The second person plural pronouns “you” were heard, not primarily as a collection of individuals, but as a community of disciples who shared life and truth and mission. They implemented Paul’s commands by loving, exhorting, encouraging, and serving one another, not by privately memorizing Scripture, having quiet times, and attending church. The context of their pastoring was one another. The Word has a community context, and as Tim Chester puts it, “The gospel is a community-centered Gospel.” To pastor one another, then, is to be community-centered. The context of pastoral leadership is community.