Managing grace

A couple of months ago, missiologist Ed Stetzer spoke at CrossPointe Church Orlando. As he read familiar words from 1 Peter, he freely substituted the word “manager” for “steward.” It’s probably a good shift for us, because we don’t live in a world of stewards. It’s not a context we’re familiar with. Managers we understand. Let’s look at I Peter 4:10 in the NKJV, using Stetzer’s subsitution:

As each one has received a gift, minister it to one another, as good managers of the manifold grace of God.

What Peter is saying here is that when we use our gifts in ministry, we’re managing grace. For starters, he’s referring to the personal management of the gift we’re given, but I believe Peter goes further than the individual interpretation we Westerners are used to. As there is throughout the New Testament, there’s an others-focus in Peter’s admonition. I think it’s fair to apply “managers” in an organizational sense.

Perhaps this is a good time to refresh ourselves on what management is. Drawing from Robert Banks and Bernice Ledbetter, as interpreted by Sherwood Lingenfelter, we might say managing means:

  • to organize
  • to control
  • to maintain focus
  • to allocate resources around

The point of managing is that we don’t own the resources we are responsible for. We are to have a stewardship mindset toward God’s grace. And yet, every day we have the capacity to manage badly. We have plenty of opportunity to hold back the distribution of grace in our office, church and home cultures. As it’s easy to suppress or misdirect our own gifts, we do the same within our teams — sometimes in the exercise of our own gifts. It’s an easy temptation to try to manipulate behavior in others by controlling grace, withholding approval or granting favor unequally. But Peter calls us instead to be proactive, godly, open-handed stewards of that grace.

I remember visiting another mission organization a few years ago and admiring their core value of “a culture of grace.” In Wycliffe’s own journey toward building intentional diversity among our staff, one phrase that has become part of our common lexicon is to “increase our grace capacity.” What does that look like? How do we manage grace in that kind of high-capacity culture?

  • We meet failure with forgiveness and consider it an opportunity to grow.
  • We are careful to consider strengths in building diverse teams, recognizing that God’s gifts are distributed broadly, and God doesn’t just speak to the boss.
  • We honor others by focusing, harmonizing and enhancing the gifts God has given them.
  • We treat others as we want to be treated, forgive others as we want to be forgiven and love others as we want to be loved.

Who wouldn’t want to work in an environment like that?

Theology: no answer but Jesus

What are the implications of the fact that God sent Jesus into the world to redeem us? First, it speaks to our worth. The God who created us in his image felt that we were worth redeeming. He died for our sins, instead of us, to reconcile us to God and to each other. None of us will ever understand that sacrifice by a holy God. So, we are valuable. Remember that as we consider this next part.

Second, according to James Plueddemann, because we are all broken and sinful, “all the problems in the world are directly or indirectly caused by sin.” Poverty, war, greed, injustice, illness and tragedies of every kind stem from a broken creation spoiled by sin. Therefore, government or business solutions are like applying a topical cream to treat cancer.

Jesus is the only solution to the sin problem… so the most competent leader in the world cannot solve any major problem without the gospel of Jesus.

The gospel alone — God rescuing us from our brokenness — is the answer for the deepest needs of humans and creation as a whole.

Third, Plueddemann adds, “the goal of leadership is to point people to Jesus.” Rather than work independently, we realize we are branches on a vine, and we can do nothing without him (John 15). Rather than draw attention to ourselves, we realize we are nothing without him. Our goal is to co-lead with him, if you will, pointing to him as the solution and primary source of any gifts and ability we have or success we enjoy.

Fourth, leaders have a model for their own leadership style. Jesus is the ideal leader who modeled servant leadership, an “astounding and universally countercultural” concept. Mark 10:45 lays out the standard for our leadership practice:

For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many.

So, a failure to understand what Jesus did for us leads to the misunderstanding that we are something on our own and down the ugly road of pride. This sure isn’t a feel-good post. I feel really small. Thank God that the gospel doesn’t end with how bad we are. It’s worth reading the first paragraph again.

A theology of leadership

The best book I’ve read recently on leadership is Leading Across Cultures, by James Plueddemann, former executive director of SIM International. The book is his attempt to cut through cultural variations of leadership and get down to the core of what leadership is before building back out to find culturally-appropriate expressions of leadership. I’ve tried to do this a little by digging into what made me a leader, following Dr. Robert Clinton’s theory in The Making of a Leader. I’ve also tried to develop and articulate my personal philosophy of leadership, as a number of authors have urged. I’ve taught a session on my philosophy of leading in your strengths, leading in your weakness and leading in your context. (I should blog on those for you sometime.) But Plueddemann went deeper: he challenged me to consider my leadership theology.

As a church elder, I’ve had to spend some time trying to figure out theology. I’d never really been interested in theological discussions, thinking them a bit of a waste of time. Why not spend your time applying it instead of arguing it? But it has been helpful for me to dig into what I really believe about God so that I can then realize the implications. That’s what Plueddemann says: your beliefs about God will drive your leadership practices.

Let me provide an example. If we believe that human beings are created in the image of God and will live forever, what are the implications? If we truly believe that, therefore

the primary goal of leadership is to facilitate the development of people so they become all God created them to be. The atheistic philosophy contends that people are expendable for the sake of the government. Christian theology argues that governments come and go, but people live forever. People are more important than institutions, including the organizations we lead.

I’d never really considered that logic. I obviously believe in developing leaders, but I’d never considered why before. Of course, now that I have this foundation, it means that I have probably not gone far enough in my practice. Plueddemann points out one clear application to my task-oriented tendencies:

Effective leaders don’t use people to accomplish the job; instead they use the job to develop people.

It’s worth the time to focus for a couple of posts on some other theological beliefs and how they might apply to leadership. Plueddemann gives the why very succinctly:

The purpose and the worldview of leadership are intertwined. A bad theology of leadership will inevitably result in bad leaders. Leadership grounded in God’s glory and driven by a scriptural worldview is the hope of the global church.