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When my Executive/General Presbyter
colleagues from across the Synod of Lakes and Prairies descended upon
Barnesville, MN in early September for our fall forum, we were graciously
embraced by the Westminster Presbyterian Church of Baker-Downer, and stuffed
to the gills by the marvelous cooks of that congregation. Between luxurious
luncheons and a constant parade of bars, cookies, and cakes, the subject we
deliberated upon was “deep change,” using as our text the book Deep
Change by Robert Quinn.
As we have been doing the past several
years here in the Presbytery of he Northern Plains, my colleagues in other
presbyteries have been wrestling with the inevitable changes occurring
within their places of service, as well. We agreed that in our respective
settings the leadership of the presbyteries has been willing to think about
change, but from the perspective of “incremental change” as opposed to “deep
change.” Robert Quinn suggests that incremental change:
·
Usually is the result of rational analysis and planning
processes;
·
Reflects an already determined goal with a specific set of
steps to follow;
·
Usually is limited in scope;
·
Usually is an extension of the past rather than a disruption
of past patterns;
·
Allows us to feel that we are in control of the change that is
occurring.
Conversely, Quinn argues, deep change:
·
Requires new ways of thinking and behaving;
·
Is major in scope;
·
Is discontinuous with the past;
·
Is usually irreversible;
·
Distorts existing patterns of action;
·
Involves taking risks;
·
Is relational, meaning that it is tied to others;
·
Is spiritual as opposed to rational;
·
Means surrendering control.
In our conversations, my colleagues and I
came to recognize that at least one reason why organizational change is so
difficult is because organizational change can only come about as the result
of changes in individuals comprising the organization. In other words, if we
want to change our external world we must first be willing to change,
or have changed, our internal world. Quinn suggests that if we truly
want to see deep change in our organizations/institutions, in our case the
Presbyterian Church (USA), we must, as individuals and a faith community, be
engaged in deep personal change. Quinn wrote:
“To make deep personal change is to
develop a new paradigm, a new self, one this more effectively aligned with
today’s realities. This can only occur if we are willing to journey into
unknown territory and confront the wicked problems we encounter. This
journey does not follow the assumptions of rationale planning. The objective
may not be clear, and the path to it is not paved with familiar procedures.
This tortuous journey requires that we leave our comfort zone and step
outside our normal roles. In doing so, we learn the paradoxical lesson that
we change the world only by changing ourselves.”
We must remember that Quinn is arguing from
a secular perspective and not a faith perspective. As good
Reformed/Presbyterian Christians we can read what Quinn says about “changing
ourselves” and breathe a sigh of relief knowing that change within us occurs
through the working of the Holy Spirit and not as the result of our own
ingenuity or power. Paul told the Corinthians, “So if anyone is in Christ,
there is a new creation. (2 Cor. 5:17)” And to the Ephesians Paul said, “For
by grace you have been saved through faith, and this is not of your own
doing; it is the gift of God – not the result of works, so that no one may
boast. For we are what he has made us, created in Christ Jesus for good
works, which God prepared beforehand to be our way of life. (Eph. 2:8-10)”
However, at the same time we must be held accountable, by ourselves and by
one another, for the faith and grace which we received, because we have been
“predestined to be conformed to the image of God’s Son... (Rom. 8:29).
Which is where this whole business of
internal change gets sticky. You see, our dilemma is that the Spirit makes
us hungry for this internal change, but we resist it. We WANT the change,
but at the same time we DON’T WANT it, because:
·
We still hold to the “John Wayne-mentality” that we can do it
ourselves;
·
We don’t want to take the risk of change and are afraid of
failure;
·
We lack inner conviction;
·
We have been disempowered to the point that we want SOMEBODY
(preferably whom we can see) to come along and change us.
I am increasingly persuaded that the real
reason we are resistant to deep change is that we have been disempowered,
and we don’t yet trust the Holy Spirit enough to let go and allow the Spirit
to effect change in us. The reason is that we have been conditioned to what
Quinn calls a mechanistic view of empowerment as opposed to an
organic view of empowerment.
The mechanistic view, the way we’ve been
taught, is a “top-down” process involving delegation and accountability,
Quinn says. Operating under a mechanistic view, empowerment:
·
Starts at the top;
·
Requires a clear vision, plans, and assignments;
·
Moves decisions to the appropriate levels for implementation;
·
Provides the necessary information and resources;
·
Encourages process improvement.
Therefore, empowerment is about clarity, delegation,
control, and accountability.
Conversely, an organic view of empowerment
begins with the individual. It involves risk-taking and making mistakes.
And, most importantly, organic empowerment entails trusting others.
An organic view of empowerment, Quinn says:
·
Starts with the needs of the people;
·
Puts on the table for all to see the really difficult issues;
·
Models integrity through risk-taking;
·
Builds trust and credibility through small successes;
·
Encourages individual and group initiative;
·
Builds teamwork.
Thus, empowerment from an organic view is about
risk, growth, trust, and teamwork.
Dr. Gretchen Spreitzer, of the University
of Southern California, suggests that empowered people see themselves as:
·
More innovative;
·
More effective;
·
Having more influence;
·
More willing to make quantum changes;
·
Having a clear vision of and the challenge to accomplish the
task given to them;
·
Exhibit openness and teamwork;
·
Demonstrate discipline and control;
·
Feel supported and secure in their situations and
relationships.
Now, wouldn’t all of us like to be part of
a church full of empowered people? Wouldn’t all of us like to be
empowered ourselves? What would our churches, and our Presbytery, look like
if all of us were empowered as Quinn and Spreitzer suggest?
I get goose bumps just thinking about it!
So where do we begin? If, as Quinn suggests, we can empower ourselves, then
I guess we’re in real trouble, otherwise we would have done it before now.
But if we dare to surrender our lives and
our churches to the Holy Spirit, what might God do to affect the type of
change we hunger for?
In our work together in developing our
presentation “Congregations on the Edge of God’s New Frontier,” under the
wise guidance of Wayne Purintun, Bart Brenner and I coined a phrase that I
believe lies at the heart of what it means to be empowered by God. The
phrase is, “Be free; Go where God calls and the Spirit blows; Enjoy the
Ride!
I am convinced that if we, as individuals,
as congregations, and as the Presbytery of the Northern Plains allow
ourselves to be swept up in the power of God’s Spirit to be blown to new
places of service and witness, and if we dare to actually enjoy the
ride, I believe that the deep change we hunger for will take place. But the
ride, like getting on a roller coaster for the first time, means taking a
risk. It means trusting that you will be safe on the ride. And it means
having a brother or a sister to hang on to when it gets a little hairy.
Let God empower you to truly be free. Let
God empower you to surrender to the wind of the Spirit. Let God empower you
to enjoy the ride.
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