These are not philosophical questions but are insightful ones that require honest and reflective responses. Whether we seek to understand innovation and growth in business, organizational or leadership change-development, or in this aspect, my application to the questions—the contemporary Church, regardless, change is happening every day.
While the pandemic has altered how society does global business, everyday interactions with others, the mundane daily tasks, and especially gathered to worship; I think it is imperative to look beyond what is visible. In this short article, I merely want to propose an idea about chaos and innovation; although the concept is not mine, only the reflection from it.
Recently, I was sitting in a Movement Leaders Collective cohort. I was listening to Alan Hirsch explain the concepts of “chaordic organizations.” Alan gave reference to the originator of the idea, a man named Dee Hock, the founder of the VISA corporation. Initially, Hock wrote an article, “The Art of Chaordic Leadership.” Chaordic refers to harmony with chaos and order. Hock defined the term as such:
“By chaord, I mean any self-organizing, self-governing, adaptive, nonlinear, complex organism, organization, community or system, whether physical, biological or social, the behavior of which harmoniously blends characteristics of both chaos and order.”
The more I studied Hock’s chaord, the more I sensed a lack of creativity or innovation was due to the lack of chaordic impulse. Scientists have perpetually scratched their heads regarding the creation of the universe. Inevitably, they tend to assign some type of explosion or set of events that appeared out of nothing. Without arguing creation theory, my point is understanding that even the Bible affirms that God intervened with “null and void” (i.e., the darkness)— to establish a chaordic harmony.
But, let’s apply this to organisms and organizations. Whether the Church, non-profit, business, or foundation, the need for innovation is paramount. As Peter Drucker famously stated, “Culture eats strategy for lunch.” Culture is in a constant state of chaordic impulse—it’s constantly changing. Albeit, culture isn’t in a vacuum or self-propelling—people make the culture shift. Overall, paradigmatic movements occur when specific people group(s) invite and accept change.
But, what if culture shifts due to outside circumstances. For instance, in the article, “Movemental Ecclesiology: Recalibrating Church for the Next Frontier,” Warrick Farah and Alan Hirsch note:
“There is no doubt that God has been teaching us all kinds of key lessons over the last year. The COVID-19 pandemic has been probably the most disruptive event for the Church since WWII and has compelled Christian leaders across the globe to re-evaluate their mindsets and their practices.
The long-held belief that the Church exists almost exclusively in its Sunday/weekend expression has been called into question, and as the so-called “queen” has been removed from the game, leaders have been forced to learn what the other chess pieces on the board can do. This in turn has forced us to reflect on the nature of the Church as a living, distributed, incarnational, network—the very essence and mark of all world-changing, transformative movements.”[1]
As I contemplated Farrah and Hirsch’s words, I thought about innovation—more specifically, how the Church could utilize the cultural chaos to produce systemic order—namely, chaordic nature.
Think of it this way, if any system or organization remains stagnant, there can be no growth, yet the organization may be comfortable. Organizations love consistency and order. However, sometimes too much persistent order is damaging to an organization.
On the other side of that thinking, if an organization were wholly overtaken by chaos, that same organization would probably self-implode for lack of stability. But, if there’s an order to the chaos, then natural growth and creativity occur. Movements transpire through innovation, and innovation happens through chaordic impulse. For the most part, growth periods can be somewhat uncomfortable.
Yet, if I’m answering the first question honestly, I realize that nothing grows out of comfort. Using the caterpillar as an example, with ordered chaos, the caterpillar stays a caterpillar and never experiences flight. A chaordic metamorphosis occurs. Likewise, the beautiful butterfly cannot and will not return to the state of the caterpillar. The butterfly will no longer utilize the same characteristics, attributes, and skills. Life is dead for the caterpillar but fully alive for the butterfly.
The dilemma is that many organizations or leaders cannot see past inevitable death. Their willingness to remain the same is due to fear. The fear of change is greater than the fear of death. However, if the organization leans on chaordic impulse—a harmonious blend of uncomfortable change with order—innovation will occur.
[1] Warrick Farah and Alan Hirsch, “Movemental Ecclesiology: Recalibrating Church for the Next Frontier,” https://abtslebanon.org, April 15, 2021.
As an experienced church planter, trainer, and teacher, one of the biggest misnomers that I have witnessed is the pressure placed upon the planter or planting team to produce numbers. While proponents for “numbers” (or butts in seats) recite passages recorded by Luke in Acts (2:41; 4:4) or argue that one of the books of the Bible is labeled Numbers, the Missio Dei (mission of God) is about people, not numbers. Assuredly, Luke was writing a descriptive narrative, as was the compiler of Numbers, not a prescriptive regulation.
Any Bible student can utilize proof-texting to clarify or validate a point. For instance, if God was “all about numbers” then why was a plague sent upon Israel when David established a census to count the people (2 Sam. 24)? Clearly, God loves numbers, right? What about Jesus making purposeful statements to see how many disciples would stop following Him (i.e. “eat of my flesh and drink of my blood” (John 6:60–71)?
Don’t get me wrong, I think numbers are important, but they should never be a church’s focus. Church Planters endure serious depression and loneliness for two reasons: (1) financial burdens, and (2) numbers/growth. As for the former, the majority of church planters are bi-vocational, contributing to the burden of the new church start’s finances. As well, the bi-vocational planter cannot devote as much time, energy, and attention to the start-up, as hoped—again, causing anxiety.
Not to be undone by finances, one week may bring ample gospel conversations, leading to twenty new guests. The church planter is elated and excited! However, the elation quickly subsides as the next week’s attendance is a gruesome six people (mainly the core group). The church planter becomes depressed. Why? Because his numbers are off. If someone asks him how many are “attending” his new church plant, he feels that he’s a failure.
While the two evidences of church planter anxiety are separated, one of the two can be fixed by mindset, reality, and biblical adherence. If the planter lays a firm foundation in the Great Commission mandate, the pressures of growth go away. My contention: focus on people—not numbers.
If church planters would focus their attention on making disciple-makers from new converts, the result would be churches that naturally multiply. Instead of worrying about a sound-system, social media posts, livestreaming, kids church, order of service, set up and breakdown, worry about the mandate—are you making disciple-makers? Because, “There is no discipleship without living life together.”[2]
One of the dilemmas with starting new churches is that church planters focus so much on growth, that they really don’t care if it’s transfer growth or conversion growth—as long as it’s growth. And in doing so, they’re missing the aspect of living life with others. They’re neglecting the command of developing and establishing disciple-makers of Christ. And, that will never happen without being intentional!
Making disciple-makers takes intentionality, focus, and grit. And, yes—time and patience. Making disciples is not completed in a week or three months. In actuality, there’s really never a “completion point,” only maturity.
Making disciple-makers is not solely about a curriculum but walking through the rhythms of life with one another—we’re to feel the hurts, pains, and victories of “withness.” If a church planter is only focused on numbers to feel relevant or “successful” they have neglected the mandate of Christ. Inevitably, they will create a revolving door of shallow believers.
My prayer and plea: press harder inward, onward, and upward. Create lasting relationships. Live life with the few that God has entrusted to you, instead of worrying about a platform. Obey the Great Commission.
“Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them” (Numbers 11:26).
During the forty-year desert wandering of Israel, things were not so easy. Quite honestly, things are not so easy, today. And, not unlike our own “wandering” in the wilderness of our faith, seeking a “not-yet” Promised Land, Israel began to complain about God’s provision. This account in the book of Numbers demonstrates (once again) how God obligates Himself to humanity, for His mission.
The Israelites complain about the constant supply of manna (God’s miraculous provision) and instead yearn for meals prepared during their Egyptian captivity. It seems food has and will always be an obstacle for man. The leader, Moses, is burned out from the constant complaining and the never satisfied attitudes of the Israelites.
I believe many pastors can relate to this passage, but with hope, should continue reading.
Besides the Lord’s anger toward the people’s petulant behavior, Moses is grieved with leadership-despair. Moses cannot handle the encumbrance of the masses, he insists, “The burden is too heavy for me” (Num. 11:14). And yet, in the midst of God’s displeasure with the people, He hears the cries of Moses and the complaints of the people. The Lord’s hand is never shortened (11:23).
The Lord instructs Moses to gather seventy elders of the people. The elders will become “anointed and appointed” leaders. God promises to “take some of the Spirit” that is on Moses and lay it upon the seventy (11:17). God obligates Himself by providing grace, power, and wisdom.
A great contrast can be seen. The people craved and lusted after food from their enslavement, instead of being satisfied with God’s provision (manna). The Hebrew word for manna means, “What is it?” Yet, the Lord sees Moses’ leadership dilemma and provides, yet again, giving the people (what is it?) — anointed and appointed Spirit-filled community leaders.
The seventy elders gather before the tent of meeting with Moses—the Lord comes down in a cloud and anoints the elders, they begin to prophesy! But, not all of the leaders were at the tent. Two of the leaders never made it—they remained in the community. Afterward, “a young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” (11:26).
While Joshua is confused and jealous, Moses understands God’s mission and wisdom—to fill His people with the Holy Spirit to live among one another. Eldad and Medad— two anointed and appointed leaders for community mission (Missio Communitas). Moses declares, “Would that all the Lord’s people were prophets, that the Lord would put his Spirit on them!” (Num. 11:29).
Indeed, God has brought to fulfillment the snapshot of Eldad and Medad. As recorded in the book of Acts, Peter stands before the entire assembly at Pentecost and recites from the prophet Joel:
“And in the last days it shall be, God declares,
that I will pour out my Spirit on all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams;
even on my male servants and female servants;
in those days I will pour out my Spirit, and they shall prophesy”
(Acts 2:17-18; Joel 2:28-29).
Anointed and appointed for missio communitas.
Every believer of Christ has been anointed and appointed by the Spirit of the living God for community mission—to weep, rejoice, breath, eat, sleep, and live among the people. God’s children are gospel-centered and Spirit-empowered. In agreement with Moses’ declaration, I wish that all believers were like Eldad and Medad, prophesying or speaking the very Word of God within their communities. And more than that—living as anointed and appointed Spirit-filled people.
I have long been intrigued and captivated by the early church. What I mean by early church is the New Testament era and the first two centuries succeeding. I love the narrative of Acts and its apostolic association with “belonging to the Way” (Acts 9:2). I crave for their sacrifice, and for their disciple-making devotion. While I understand that the early was far from perfect and had vast dysfunction—they also possessed dedication, piety, and desire.
Because of my captivation, I find myself diving deeper into the depths of ecclesiastical disciple-making (See Church Planting by Making Disciple-Makers). My journey has currently positioned me within an early document known as the Didache. If you’re not familiar with the Didache (pronounced, Did-ah-key or Did-ah-kay), it is not without its controversies, as it seems to have been lost for fifteen hundred years.
As history notes, in 1873 a Greek Orthodox bishop named Philotheos Bryennios was in the library archives of the Holy Sepulchre in Jerusalem sifting through the early manuscripts.[1] Bryennios wasn’t exactly sure what he had discovered, as the Didache was “sandwiched between other early church documents;” namely TheEpistle of Barnabas, 1 and 2 Clement, 12 letters of Ignatius, and several others.[2] While Bryennios’ contemporaries had common knowledge that Origin and Athanasius had referenced the Didache, many scholars believed that no extant manuscript existed—until Bryennios.
A Little More Background
By the early nineteenth century, the universal church was not monolithic regarding the dating of the Didache. While a small debate ensued regarding the text, some even considered it to be fraudulent. However, with ongoing German and French research, the discovery of the Dead Sea Scrolls at Qumran in 1945, and the critical work of Willy Rordorf, the dating of the Didache was credibly proposed as preceding the Gospel of Matthew.[3]
Nancy Pardee believed that the Didache’s early dating demonstrated an “important witness to the composition and development of the New Testament.”[4] She stated, “Such an early date and stature by themselves would make the Didache an important witness alongside the New Testament of the development of the early Church, but the additional fact that the text is of more utilitarian nature means that it does not merely supplement the biblical texts, but compliments them.”[5] Indeed, the Didache does compliment the synoptic Gospels.
Breaking It Down
The Didache itself is only sixteen short and concise chapters (a quick 20 minute read), instructing in the ordinances of the church, prophets, apostles, bishops, and deacons within the church, and some brief eschatological views. I found the section on the Eucharist, “breaking the loaf,” to be incredibly illuminating and missional. With the disciple reciting back the words during the Lord’s Supper (I paraphrase):
“As the seed that produce the loaf is scattered over the mountains,
And then gathered in and became one,
So may your church be gathered together into your kingdom,
The Didache is truly an amazing document, but it was never intended to be equated with Scripture, as it was a practical learning tool (orally taught) for new converts. Perhaps this is the reason for its disappearance? Yet, as someone that thrives to reach the world’s lostness, the Didache’s practical guidance regarding reproducible disciple-making is what I find the most intriguing.
If the dating of scholars is true, as one reads the Didache, the Gospels are immediately apparent. As well, the writer of the Didache notably assumes the reader understands the Sabbath days, rejecting the Roman days of the week with “second” and “fifth days of the Sabbath” being set aside as fast days.[7] Most noteworthy is how the two ways of life are taught to a new convert; once learned, the “disciple-maker” baptizes the new convert, after a day or two of fasting. The reason I find this so noteworthy is its implication for rapid multiplication.
The Way of Life
The first several sections of the Didache are the two main aspects of the “teaching.” In perspective, we shouldn’t be surprised with the Way of Life and the Way of Death as central tenets, as a latter title for the Didache was “The Lord’s Teaching to the Nations through the Twelve Apostles.”[8] The Didache is missional, devotional, and multiplicative. Yet, within the two ways they provide a glimpse into an early devoted and dedicated community—devoted to holiness and dedicated to Christ and one another.
The Didache begins with the introduction consisting of the two ways (1:1) but immediately proceeds with the first four succinct chapters describing the Way of Life. As a believer, I instantly see the value of guiding of a new convert through these first thirty-seven “verses.” The Way of Life begins with the greatest commandment, “You shall love God who created you; second, your neighbor as yourself; all those things which you do not want done to you, you should not do to others” (1:2).[9]
The abstention from “carnal desires” and how to practically treat others is resounding (1:4). Giving is not a motto for the Way of Life but emphasizes God’s generosity to the adherent (1:5). It is easy to see the Ten Commandments interwoven throughout the Way of Life (2:2–7), as well as humility, patience, justice, hard work, and respect for the image of God. The new convert is reminded not to neglect the “Lord’s commands, but to hold fast to what has been handed down to you” (4:13); the very nature of disciple-making!
The Way of Death
Contrasting with the Way of Life, the Didache does not possess any gray area for the believer. You either walk in the Way of Life, or you’re cursed by wickedness—most notably, the Didache does not sugarcoat lasciviousness. Those who follow the Way of Death “do not know their Maker” (5:2). The warnings for the new converts, not to be led astray from the Way of Life, are foundational.
One might assume that the Didache is merely a set of rules and regulations, a means of legalism, but to the contrary:
“If you are able to bear the whole of the Lord’s yoke,
you will be complete.
However, if you are not able to bear that yoke,
then do what you can” (6:2).
In reflection, the Way of Death denotes the “old self” and the ways of the world, but as a student of the Bible, the Didache reads as a mixture between Jesus’ words and Pauls’ epistles. The Way of Death ends in chapter six and is much shorter than its counterpart, the Way of Life. The Way of Death is utilized as a practical guide of admonition, encouragement, and sanctity.
Conclusion
Spending the last several months researching the Didache has been more than rewarding; it’s been enlightening and informative to view an early community of steadfast believers. Without Scriptures, Paul’s epistles,[10] the Gospels, and Revelation, it is eye-opening that such a document could have existed and point to biblical values (i.e. Great Commission teaching). The Didache demonstrates that the early church was not merely concerned with “Jesus loves me this I know” and that’s enough, but with multiplication, perseverance, righteousness, and humility.
The remaining chapters of the Didache are no slouch, either. Understanding its views of baptism, the Holy Spirit, the Eucharist, church administrative structures, and end times may not be prescriptive or inspired, but they are revealing as to how the early ekklesia communities lived out the rhythms of life. Any time the modern church can utilize documents like the Didache, I believe it to be edifying. Again, while the Way of Life and Way of Death are not inerrant and inspired, they are definitely biblical—there’s no doubting their veritas.
[1] O’Loughlin, Thomas. The Didache: A Window on the Earliest Christians (Baker: Grand Rapids, 2010), 4–5.
[2] Milovec, Aaron. The Didache: Faith, Hope, & Life of the Earliest Christian Communities, 50-70 C.E. (Newman Press: NY, 2003), 4.
[10] Even though there is ample evidence that Paul’s letters were circulated among the early churches, early dating of the Didache would predate the over a third of the New Testament, including the Gospels.
Revitalization is synonymous with church growth, church planting, and disciple-making—and rightfully so—with 80–85% of Western churches in decline or plateauing, the need is imminent.
But revitalization is not revival. Revitalization requires intentional change— not programs.
Revitalization is a systemic DNA change—a spiritual transformation. If revitalization is required, something is broken, failing, or worse—hemorrhaging.
DNA relates to molecules that transport genetic instructions used in the growth, development, and function in living organisms. Dying churches are lacking healthy DNA. Here are five crucial steps in cultivating church DNA change.
Prayer
I’m not a fan of prayer—I’m dependent upon it. As A. W. Pink avowed, “Prayer is not so much an act as it is an attitude—an attitude of dependency, dependency upon God.”
The church can do nothing without prayer. Sadly, prayer is neglected, yet God’s power is expected. Yet, the kind of prayer that I’m speaking of is Holy Spirit empowered, guided, and lead. Holy Spirit directed prayer brings humility, conivction, and unity.
The leaders of a dying church must be unified—prayerfully seeking the power of God to change their hearts, minds, and souls. Billy Sunday declared, “If you are strangers to prayer you are strangers to power.”
There is not a move of God that has occurred without prayer and repentance. For a DNA change to occur, a church must bend its knee in repentant soulful prayer—willing and able to listen to the voice of God.
That means cultivating-DNA-changing-prayer is a dialogue with the One Triune God, anticipating and expecting to hear from the Spirit of God—yielding everything to His will.
Vision
Gads of books and articles have been written about vision. I’m not for jumping on bandwagons. Yet, vision is imperative for DNA change.
Vision informs the people where they are going. Like Moses leading Israel toward the Promised Land—the people had a vision.
DNA changing vision is God-lead instruction for growth, development, and function. Vision should also be collective among Spirit-filled leaders—agreeing that God is clearly articlulating His new plan, new purpose, and new design to glorify Himself within a community.
DNA changing vision begins with prayer and results in hearing from God. Sometimes this can be accomplished by leaders closing themselves off for time together, brainstorming, whiteboarding, fasting, or going through a process of vision “framing.”
DNA changing vision should not be over-complicated—on the contrary—it should be simple and understood. God wants His vision revealed to His church.
Adopters
Church leaders should be visionaries. Visionaries by definition are innovator-creator type people. Visionaries relay and expound the vision to other people that we will label, “early adopters.”
Not everyone will understand vision—even at its simplest form. Based upon the innovation adoption curve, less than 20% of the church will initially understand the vision—but early adopters will.
The leaders seeking DNA-change shouldn’t expect everyone to “get it,” but they should seek respectable and godly people who will—the early adopters.
Systemically changing a church’s DNA takes time. I would confess anywhere from 18–20 months (some say that’s fast—so it’s better to think of revitalization of a church as turning an aircraft carrier).
The adopters’ role is essential—they will help skeptics and fear-based “traditionalists” (those clinging to the past or afraid of change) to be at ease and see God’s power at work.
Basically, early adopters “sell” the vision. Biblically speaking, Nehemiah is a great example of how he received God’s vision and implemented it through other leaders (early adopters)—to propel God’s mission.
Proclamation
Proclamation is where I differ from most revitalizers.
I’m not a seeker sensitive guy. I’m sold out for the gospel. While many revitalizers will push the concept of the essential need of vision repetition (and I agree), the focal point is not the vision, but the implementation of the vision, via proclamation of the gospel.
If the gospel is not central to the vision—you have the wrong vision. The church is here to proclaim the good news of Christ and make disciples (Matt 29:18–20; Jn. 20:19–21).
The church doesn’t share the gospel—the gospel is a proclamation about the King—it’s about God’s story.
Before a body of Christ can engage the mission, it must intrinsically understand the gospel.
The succinct DNA breath of the church must be the gospel—a transformative and comprehensive reconciliation of rebellious people turning back and submitting to God—for His glory.
This means that if conversion growth (reaching new converts to make disciples) then there will not be DNA-changing revitalization, only people in seats to sustain a social movement—it’s not a revitalization of Christ’s church.
Engagement
Jesus asserted, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (Luke 6:46).
DNA change will be evident when the fruit of Christ is demonstrated in community, corporate worship, and the home. The DNA-changing church must seek a goal to be about making disciple-making disciples to engage the culture.
The church was never designed for isolation, but public exhortation and exhibition. The mission of God fulfills God’s will.
All earthly treasures are mere tools to glorify God. Tools would include the building, transportation, and income. This means that church savings accounts are to be spent on God’s mission—not idolized.
The church is here to engage culture, to proclaim the love of God, through Christ.
Lastly, revitalization is about people—not buildings. Community engagement manifests an inner heart transformation of an intentional outward passion. Basically, if you’re sold out for Christ—everyone will know it and that passion will be infectious.
Systemic DNA change can transform an isolated dying church into a missional-attractional church, devoted, dedicated, and determined to obey Christ.
