Cold Calling

Just for something different....an anecdote as to why cold calling evangelism doesn't always work....

A nun who was living in a convent next to a construction site noticed the coarse language of the workers and decided to spend some time with them to correct their ways.

She decided she would take her lunch, sit with the workers and talk with them. She put her sandwich in a brown bag and walked over to the spot where the men were eating.

She walked up to the group and with a big smile said, "And do you men know Jesus Christ?"

They shook their heads and looked at each other very confused. One of the workers looked up into the steelworks and yelled out, "Anybody up there know Jesus Christ"

One of the steelworkers yelled down: "Why?"

The worker yelled back, "Cos his wife's here with his lunch."

Missionary work

Mission work has never been easy, but for many years one of the ways in which it's been conducted is by arranging to work in a country - legally - and then doing the missionary work on top of that. However, the following bit of news in relation to South Korean missionaries shows that this approach may not work for much longer...

South Korea is to enact laws to discourage its people from engaging in illegal activities overseas, a move seen by Christian groups here as an attempt to curb missionary work.

The South Korean government has been trying to deal with the growing dangers of Christians working as missionaries in Islamic nations, especially after a young missionary was kidnapped and killed by insurgents in Iraq in 2004.

See the remainder of the article here. Note that a number of Koreans were kidnapped in Afghanistan in 2007 (two of them later executed) and two Korean men were imprisoned in Libya last year.

On work

A couple of items Simon Carey Holt quotes in his essay: My Father's Hands. This is a revised version of a piece he originally published in 2000.

Until now, lay people have not had much help in seeing any part of the work as a spiritual experience. If lay people cannot find any spiritual meaning tot heir work, they are condemned to living a certain dual life; not connecting what they do on a Sunday with what they do the rest of the week. They [ministers] need to rediscover that the very actions of life are spiritual, and enable lay people to touch God in the world, not away from it. - William Diehl.

When people had tribes to go home to, or villages where they could share the seasonal festival, or even neighbourhoods with some personal intimacy, the spirit of community was a part of the natural order of life. But as we approach the 21st Century, our business cultures have become our tribes, our villages and our neighbourhoods...if there is no experience of spirit in our corporations, then there may not be much spirit in the civilization at large. - Jim Channon

During the course of the essay, Holt offers a two-part theology of work, and then follows this up with ten short discussions on spirituality and work.

Richard Floyd on Burnout, work, and more

In a provocative yet wise blog post, Richard Floyd writes: 

I think the whole category of “burnout,” although quite real, is also a bit of a red herring. All the articles agree that clergy are overworked. And when cast in terms of “work” that is undoubtedly true.

My question is simple: “Should clergy really be working?” Or to put it another way, “When did what clergy do come to be understood as work?” Clergy have always been busy doing what clergy do, visiting the sick, attending to the dying, preaching and administering the sacraments and the scholarly preparation for same. The “work” clergy are now expected to do is a category drawn from the industrial and post industrial West, and seen in terms of their terms of efficiency, productivity, and professionalism.

Further down the page he writes:

Years ago one of my GE manager types got on my oversight board and hounded me into doing detailed hourly logs of what I do as part of a compensation review (I know this sounds like Dante, but it really happened.) I was insecure enough to hold my doubts and my tongue, and dutifully filled them out, but a good deal of the time I found myself in comic reflection. For example, when I was thinking about whether Paul’s radical theology of justification in Romans led to antinomianism while soaping up in the shower, was I “working?” Or am I working right now while I ruminate, for I have no position and am not being compensated for it?

and....

We....have guidelines for how many hours (divided into parts of days called “units”) that pastors should be “working.” Like so many things in our churches these suggestions are right-minded but wrongheaded. Because ministry can’t be cut into tranches like pate.

The category of burnout is a symptom of what happens when you take on these models. If your criteria for “success” is efficiency and productivity you will always fall short, because ministry is neither efficient nor productive in the terms of the world.

Read the whole post.   Whether you agree with his analysis or not, it's worth reflecting on, and may assist in your own avoidance of burnout....

Report on Work

What Next?  National Conversation about Work is a new report discussing two years of investigations into the state of employment in New Zealand, particularly equal employment opportunities.   A quick glance through it makes it seem a fairly positive report; not that it overlooks the problems, but it does tend to soften them somehow.  

Nevertheless this is a well-produced report, as much as for its emphasis on the needs of minority groups as for its insights into the more positive aspects of work in New Zealand.

10 priorities they suggest for EEO are:
Disabled people
Youth into work
Migrant workers
Looking after the children of workers
EEO across the sectors (check this out when you read the report)
Pay and employment equity
Older workers [One I'm particularly interested in!]
Support for employers
Improving labour market information and analysis
Adequate standards of living (increasing the minimum wage and benefit levels)

The report ends with twelve examples of equality in the workplace.   'These innovations are are informed by a Kiwi 'can-do' attitude alongside a commitment to fairness and equality.   They are part of the fabric of decent and productive work in New Zealand.'

How does this relate to the work of ministry?  

Christ in the Workplace Conference

‘Christ in the Workplace’ is a conference where people from all professions and disciplines, at every career stage, can come together to consider the gospel’s impact upon their work and lives.

It will take place from the 3rd to the 5th Sept, 2010 at Laidlaw College in Auckland. Speakers include Nigel Pollock and Andrew Thorburn, and there will be workshops taken by Peter Shaukat, Ben Carswell, Roshan Allpress and Andrew Shamy.

Nigel Pollock is the current National Director of TSCF. Andrew Thorburn is the CEO of the BNZ.

The workshops will include how to Develop a Mission Orientation in Business, and, Growing our Witness in the Workplace.

Check out the promotional brochure for more information on other speakers and 'tracks.'

• Café Connect—offers a great opportunity to foster the formation of groups and networks within your profession.
• Tracks—put you in direct contact with colleagues gathered from around New Zealand.
• Optional workshops—all are intended to invigorate the broader conversation.

You can Register Now.

Older people at work

The graph above comes from the Department of Labour's fact sheet on older workers in the NZ labour market. Apart from the fact that the first box should read working-age population 55 years and older (and not 15 years and older) this is an interesting graph to ponder on when you're thinking about church and older people. (As I always seem to be doing - must be something to do with now being a superannuitant!)

Notice that there's a good percentage of people in the work force compared to those out of it, but that within those who are employable or wanting to be employed, only 2.8% are out of work. By contrast, have a look at the youth graph.


There are about three times as many youth in the 15-19 age bracket, yet there are ten times as many unemployed. This presumably isn't counting those who are studying or at school - it's those who want to be employed and are not.

What questions does this raise in terms of church? Does it say that older workers won't be as readily available to do volunteer work? Does it say there's a big need for youth programmes that assist them into employment. How can the church help? What other questions does it ask?

Working harder, faster

The following paragraphs are from an article by Tony Schwartz, entitled, The Productivity Myth

Americans already put in more hours than workers in any country in the world - and that doesn't include the uncounted shadow work that technology makes possible after the regular workday ends.
Here's the bigger point. Just as you'll eventually go broke if you make constant withdrawals from your bank account without offsetting deposits, you will also ultimately burn yourself out if you spend too much energy too continuously at work without sufficient renewal.
Getting more tasks accomplished — say writing and responding to scores of emails in between other activities — may technically represent higher productivity, but it doesn't necessarily mean adding greater value.
Instead, the ethic of more, bigger, faster ultimately generates value that is narrow, shallow and short-term.
When you're running as fast as you can, what you sacrifice is attention to detail, and time to step back, reflect on the big picture, and truly think strategically and long-term.

A lot of what he says applies to.....ministers (!) Yes, there is a need to be available to your congregation, but if you're tired out, lacking concentration and in general working well under par, you may not be much good to them.

It's interesting to read some of the comments to this article - the work ethic is so strong in the American psyche that a number of the commenters find it difficult to agree with much of what Schwartz says.

Why do bullies bully?

Bullying is an issue in the church as in the business world. It may be the minister (and his family) who are being bullied, or the minister himself who's doing the bullying. In an article in the Harvard Business Review entitled Create a Bully-Free Workplace, Nathanael Fast writes:

Among targets of bullying, 40% never told their employers and, of those who did, 62% reported that they were ignored. This suggests there's a significant opportunity to increase profits and beat the competition by eliminating the prevalence of workplace bullying in your organization. But how?

The first step is to identify the root of the problem. A set of recent studies conducted with Serena Chen, a psychologist at UC Berkeley, may provide some insight. We found that power is partly to blame. However, in contrast to the old adage that "power corrupts," giving people power did not turn them into bullies. Rather, it was the simultaneous pairing of power with feelings of inadequacy that led people to lash out. In our studies, the power holders who felt personally incompetent became aggressive, not because they were power hungry or had domineering personalities but because they were trying to overcome ego threat. Put simply, bullying is a cheap way to nurse a wounded ego. [my italics]

Forget the Big Events

In a blog post called No more big events, Seth Godin does one of his provocative statements and says that we should now be able to avoid the following - for example:

• The annual review
• The annual sales conference
• The big product launch
• The grand opening of a new branch
• Drop dead one-shot negotiation events

He says the reason we should now avoid them (perhaps we should always have avoided them) is that they just don't work. They don't work because "big events leave little room for iteration, for trial and error, for earning rapport. And the biggest reason: frequent cheap communication is easier than ever, and if you use it, you'll discover that the process creates far more gains than events ever can."

Hmmm...worth thinking about in terms of anything you attend at the moment?

Time Management

How does [Jim Collins] manage his time? "I use a stopwatch," he says.

Does that mean that like any excessively busy, highly successful business researcher, author and consultant, he runs from meeting to meeting, tethered to his Blackberry calendar, measuring out his worklife in minutes and seconds? When I sat down with Jim at the annual CIPD conference and asked him, among other things, about his working style, I was surprised to find that rather than filling up his time, he intentionally empties it.

When he says he uses a stopwatch, he means that he tracks his time to make sure he gets the most from his waking hours. He divides his life into blocks — 50% creative time, 30% teaching time, and 20% other stuff ("random things that just need to get done").

Read the whole article here: Manage Your Time Like Jim Collins - Harvard Business Editors’ blog

A brief comment: we're afraid of 'creative time.' We're afraid that we're not doing enough 'for the Lord' and that He'll berate us for wasting time. I remember when I was (temporarily) in full-time care of a church that my biggest concern was that I was afraid to relax, in case someone caught me not 'working.' It's a dangerous approach to pastoring as well as business.

Church in the workplace

In another article on rev.org, Brian Proffit talks to Cyril Gowler, who is employed full-time as the corporate chaplain of all the plants and branches of All Weather Windows, and the way in which Gowler sees this company as both a 'mission field' and a 'church.'

Chaplains, of course, have been missionaries within the workplace culture for decades. Workplaces are still one of the few places where the word 'chaplain' isn't denigrated (although here in NZ, some of those who were called chaplains now go under slightly different names - workplace chaplaincy has become workplace support, for instance).

All Weather Windows has over 1,000 employees representing 46 different countries, so Gowler is working with people from different religious backgrounds as well as with those who have no spiritual upbringing. "We have Sikhs, Buddhists, and a number of Hindus. (The population of our plant is probably 20% to 25% Vietnamese, so a lot of the eastern faiths are represented, especially Buddhism.)"

While there is no 'proselytizing' allowed, Gowler has plenty of room to speak to people about faith issues when they arise. He uses his own Christian background as a base to discuss these issues, whether the people he's talking to are Christian or not.

Take it easy - or go mad

I came across this wonderful paragraph in an article on something else altogether yesterday.

Idleness is not just a psychological necessity, requisite to the construction of a complete human being; it constitutes as well a kind of political space, a space as necessary to the workings of an actual democracy as, say, a free press. How does it do this? By allowing us time to figure out who we are, and what we believe; by allowing us time to consider what is unjust, and what we might do about it. By giving the inner life (in whose precincts we are most ourselves) its due. Which is precisely what makes idle¬ness dangerous. All manner of things can grow out of that fallow soil. Not for nothing did our mothers grow suspicious when we had "too much time on our hands." They knew we might be up to something. And not for nothing did we whisper to each other, when we were up to something, "Quick, look busy."

It comes from an essay by Mark Slouka entitled Quitting the Paint Factory. The reason for the title only becomes clear if you read right towards the end of the piece.

It's quite long - prints out at ten pages in Times New Roman - and his point is clear enough from early in the piece, but he hammers it home with example after example, and the whole thing is worth reading; it's worth sitting back, putting your feet up on your cluttered desk (push some of those piles of paper onto the floor, even into file 13) and chewing over what he has to say. Because it isn't just relevant to the world of work, it's relevant to the Church as a whole. The Church has taken up busy-ness as a virtue, and it just ain't.

Religious Diversity in New Zealand

The first edition of the Statement on Religious Diversity in New Zealand in 2007 was the result of an extensive consultation and the contribution of people of diverse religious backgrounds. It sparked debate, and sometimes controversy, in the respective religious traditions.

Two years later, in the light of the value of the work done since then, the Roman Catholic Church has endorsed the revised edition.

In the new Statement, the eight key principles of 2007 are retained; the commentary on each of these reflects the changes and experience of the past two years. The revised text reflects submissions from the public and from organizations, especially faith groups and churches.

Principle 8 on Cooperation and Understanding reads: Government and faith communities have a responsibility to build and maintain positive relationships with each other, and to promote mutual respect and understanding. The Statement recognizes the right for Christian schools to provide “a programme of religious instruction as part of an individuals’ formation within a particular faith,” but also affirms that “education in schools about religious diversity is essential if we are to understand New Zealanders, our Asia-Pacific region and the wider world in which we live.”

This latest version of the Statement is unlikely to be the last; as John A Dew, the Roman Catholic Archbishop of Wellington notes: We have heard today of the need for dialogue / debate / discussion on religion in the work place - this will be ongoing and this statement should be a framework for national debate.

More information about the Statement, its revisions and other related matters are on the related Human Rights Commission website.

Changing work trends

In the recently released report, Workplace Age and Gender: Trends and Implications, we discover that:

- A total of 63% of bus drivers were aged 50 years or more in 2006, and 80% were men.

- The age profile of HR professionals is younger than that of the total workforce and has become intensely female – in 1981, 28% of HR professionals were female, but by 2006 that had risen to 69%.

- Relatively few women work in engineering, ranging from 2% in industrial and mechanical to 8% in civil, 15% in electronic and communications and 36% in chemical.

- A third of the dentistry and social work professions were aged 50+ in 2006.

- In the police force, women tallied 9% of the workforce in 1991 and 22% in 2006.

- One in three firefighters was aged over 50 in 2006. Overall, 95% of firefighters are male.

- The peak age for labourers has been falling, and was 15-19 in 2006.

Your gut instinct probably told a good deal of this, but it's always helpful to have it confirmed...

And it's no different here

Figures from a survey of 300 Canadian pastors came out in the February 2009 edition of Presbyterian Record, as a sidebar to an article entitled: Breaking the Silence - the mental health of our clergy. The issue of wellness, or the lack of it, amongst clergy has tended to be covered up for decades, because clergy are expected to be so 'holy,' 'capable,' 'fit and healthy' that they never need be sick or off-duty. The situation in New Zealand is little different. There are times when it seems as though ministers have little to do all day except write the weekly sermon and visit a few elderly ladies in the parish. But the truth of the matter is, of course, that most ministers are frantically busy, overloaded to such an extent that they don't have nearly enough time for their families, nearly enough time to relax, or virtually any time to just sit and listen to what the Lord is saying to them.
There are many reasons for this, including:
Ministers working a minimum of 50 hours a week, and often more than that;
Not having the days off to which they're entitled;
Feeling as though they have to be perfect when they're often under huge stress to perform;
Feeling empty, going through the motions, in terms of prayer, worship, Bible reading, spiritual life in general;
Lacking someone who can counsel or mentor or come alongside them;
Suffering depression or burn-out or panic attacks and having to live with it.

The Canadian situation only confirms what is known in New Zealand. This is what the National Mission Office has been working on for several years: finding ways to help ministers avoid breakdowns and depression.

The full report can be found at the Caring for Clergy site - click on Current Research and then on 'Clergy Well-Being - Seeking Wholeness with Integrity'.

And another area for innovation in the church

An increasing number of older New Zealanders past retiring age are continuing to work, many of them in part-time roles.

A recent report from Statistics NZ shows that the number of people aged 65 years and over in the workforce rose 278% between 1986 and 2006 – from 22,000 to 82,000 driven by such factors as skills shortages, increased life expectancy, more part-time opportunities, the growth of the service industry and ... a buoyant economy.

Although this trend may not survive the current downturn it put us second only to Japan for “elder” labour participation in OECD countries – in 2006, one in six older New Zealanders remained in the workforce with 66% of the women and 43% of the men holding part-time jobs.

slightly amended from the NZIM Managers’ Update, March 2009

Again, where what implications does this have for churches and their attitudes to older people?

How will churches react?

How will your church react?

Nearly one fifth of New Zealanders in employment fear they may lose their jobs this year and half of those worry they may not quickly find another. That was the outcome of a survey commissioned by the NZ Business Council for Sustainable Development that polled 2852 respondents online and found the worry about job loss was greatest amongst those in low-paid jobs and in hard-hit areas like construction,
transport and storage, and forestry/agriculture. Those feeling most secure are farm owners and managers, followed by police, nurses, teachers, service workers and
public servants.
By age, those most worried about their future work prospects are in the 25-34 and 55-64 age groups.

from the NZIM Managers’ Update, March 2009

Older Workers

By 2012/13 New Zealand’s labour force is forecast to rise from 2.25 million to 2.38 million – close to a 6 percent increase.
Within this labour force, the number of workers aged 55 or older will have grown by 25% – an additional 100,000 individuals.
However, those aged 25-54 will have increased by only 2.5% or 28,000 individuals.
That means employers will have to shift their focus from young to old in order to maintain a viable workforce, says Mercer in a recently released report entitled Workplace 2012.

The percentage of workers aged 55+ will increase from 18 percent to 21 percent – more than half a million individuals.

The percentage of workers aged 25-54 will decrease from 65 percent to 62 percent.

The participation rate of workers aged 20-44 will decrease

The participation rate of workers aged 55-59 will increase – from 79.6 percent to 82.4percent

The participation rate of workers aged 60-64 will increase – from 67.1 percent to 75 percent.

What will this mean for the way the church looks at mission, workplace chaplaincy, care of older people in employment? Will youth groups take less focus in the church, and 'older' groups take more?

In Defense of Raising Money: a Manifesto for NonProfit CEOs

Sasha Dichter isn't a blogger I'd ever come across until today. Among other things, he's the Director of Business Development at Acumen Fund, a global non-profit venture capital fund that invests in enterprises that fight poverty in the developing world. He's written a four-page piece on the value of being a fundraising person. For the many ministers around the country who feel as though they spend a good deal of their time raising money for one purpose or another, be encouraged: Sasha says you're doing a good work.

The piece starts off like this...

I work at a great nonprofit organization1 that is doing great things in the world, one
that’s attacking daunting problems in a powerful new way. I believe in what we do, and
think that we may be catalyzing a shift in how the world fights poverty.
So why did one of my mentors – someone with a lot of experience in the non‐profit and
public sector – tell me not to take this job? “Be careful,” he said, “You’ll get pigeonholed.
Once a fundraiser, always a fundraiser.”
He misunderstood what job I was taking.