Analyzing and Applying

Trebeshs Integrated Model to Igreja Vivendo em Cristo

By
David James Dawson

ML565 A/B Organic Organizations and Churches

Fall 2014, Winter 2015

Fuller Theological Seminary

Dr. Susan L. Maros Ph. D.

TABLE OF CONTENTS
Introduction.......................................................................................................................4
Brief History of IVC...........................................................................................................4
Analysis of IVC Using the Six Components of the Integrated Model................................5
Loop 1. Faith Assumptions and Values..................................................................6
Faith Assumptions.......................................................................................6
Values..........................................................................................................7
Loop 2: Organizational Dynamics & Experiences................................................10
Organizational Dynamics..........................................................................10
Organizational Culture....................................................................10
Organizational Structure.................................................................12
Organizational Processes and Policies..........................................13
Experiences..............................................................................................14
Loop 3: Mission and Vision..................................................................................15
Loop 4: Leaders & Individuals..............................................................................15
2

Individuals.................................................................................................16
Leaders.....................................................................................................17
Explanation and analysis of persistent challenge: Changing church vision from from
programs which build an institution to organic influence of society................................20
Loop 3 Mission and Vision...................................................................................20
Loop 2. Organizational Dynamics and Experiences............................................22
The most effective leverage point in the Integrated Model regarding IVCs organizational
challenges...............................................................................................23
Action steps needed to help IVC become a developmental organization and what I will
do in my sphere of influence...........................................................................................24
Trebeschs developmental experiences as primer...............................................24
Revisiting Loop 4 Individuals - Personal habits...................................................27
Assessments and Opportunities.........................................................................28
Conclusion......................................................................................................................28
References Cited............................................................................................................31

INTRODUCTION
For Project 2 I chose to use Trebeschs Integrated Model to evaluate the most
strategic points of influence in our churchs current situation. I chose to use this model
because it draws heavily on other theories familiar to the MAGL such as Bobby Clintons
Leadership Emergence1. Also, since part of the Integrated Model is mission, vision and

1 Clinton, Robert J. 1993, www.bobbyclinton.com (Accessed January 20, 2014) Getting Perspective--By
Using Your Unique Time-Line. 2
4

values (M/V/V) I believe this model will allow me to elaborate the practical implications
of what I deduced in Project 1 of this course 2. Trebeschs model is particularly relevant
to my Brazilian context because it includes the influence of experiences. I am
increasingly aware that Brazilians learn much more through experiences than through
persuasive presentations of M/V/V. I believe that Trebeschs work will help me to
cultivate the organization I serve in a more culturally effective way. Because Trebeschs
model is formulated from a Christian worldview I should have less work connecting her
thesis with my own foundational beliefs.

Brief History of IVC

IVC was planted by pastor John Hwang who was sent out in 2003 with a team
from a church in Corvallis, Oregon associated with the Calvary Chapel Association
based in the U.S. The church was launched through several weeks of street evangelism
and weekly Bible studies in a rented facility in downtown Curitiba. During the first two
years a community of mostly youth was formed around the founding pastors strong
teaching gift and frequent street evangelism outreaches.

2 If your organization/church does not have a stated mission, vision, core values, and overall strategy
create these key signposts for your organization/church. It will be important for you to get input from key
people in your ministry as well as to have a deep understanding of your organization or church's history.
ML565: Organic Organizations and Churches Syllabus Addendum, 9
5

In 2005 when an opportunity to pioneer a new Bible College in a neighboring city

arose, the founding pastor gave me the opportunity to take over as senior pastor. At the
time I took over there was a church membership of around 30 with weekly sunday
service attendance averaging 50. My leadership style was extremely different than the
founding pastor. I also have passion and gifting for teaching but use a much more
interactive and participatory style, i.e., pedagogical. Instead of crafting masterful
sermons, my abilities lie more in developing environments which are conducive to
collaborative learning.
In the subsequent years IVC has been characterized by a membership made up
mostly of young families. Economically our congregation is mostly middle-class with a
quarter coming from the Non-profit religious sector, mostly working with Youth With a
Mission. In 2014 our church took advantage of an offer by a local YWAM base to use
their facility rent free. We are currently in the throws of a significant transition to a new
location and the opportunities/limitations it affords us.

Analysis of IVC Using the Six Components of the Integrated Model:

This model is based on the concept of circles of causality versus linear cause
and effect3. The interaction of 8 components will be analyzed in this paper. An
3 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform, 114-116
6

organization develops individuals through the connection and interaction of these causal
loops. The development of individuals reciprocates by strengthening the system as a
whole4.

Loop 1. Faith Assumptions and Values

Faith Assumptions:
There is an implicit power in Gods Word for the development of individuals which
is released when it is taught5.
God is the prime developer of persons, therefore helping this process is primarily a
matter of discerning where He is at work and serving as partners.
God calls His disciples into a lifelong process of development 6. This is an essential
precept because it encourages the members of our community to maintain a lifelong
learning posture.
God has a specific calling and destiny prepared for His disciples for which He
capacitates them with a Gift-mix (Spiritual gifts, natural abilities acquired skills) 7.

4 Ibid., 117
5 Neh. 8:8; Rom. 1:16
6 Clinton, Clinton, Robert J., Etapas na Vida de um Lder: Os Estgios do Desenvolvimento da Liderana.
(page?)
7 Clinton, Robert J. Unlocking Your Giftedness, http://jrclintoninstitute.com/resource-store/books-manuals/unlocking-your-giftedness/ (Accessed January 20, 2015), 2
7

God calls some disciples to a specific vocation of leadership, to create environments

where people are developed8. God also separates some disciples and sends them out
as apostolic pioneers engaged in specific projects. I refer here to the biblical calling of
some to serve as leaders of communities of faith as their primary occupation 9 or as
sent ones set apart and sponsored to pioneer Kingdom promoting projects of
particular urgency10.
The Body of Christ is a community of disciples who share equal responsibility to
engage uniquely in the Mission of God to reconcile to Himself all things through Christ 11.
IVC sees itself as a vehicle of reform in the Body of Christ regarding the loss of the afore
mentioned faith assumption. According to the biblical model, the local church must be a
a community which champions all callings as equally important12.
The whole of Gods redemptive plan and our participation it it, i.e. missions, is from the
beginning to the end a work of the power of God 13. In summary, this work is manifest
primarily by two means. First, the soul is regenerated through repentance and
acceptance of Christs salvation. Second, the regenerate believer is empowered for
service14 by the baptism in the Holy Spirit.
8 Dr. Maros, Susan. 2014. Fuller Theological Seminary. ML565 Course Notes, 16
9 I Cor. 9:1-18
10 Ac. 13:2-3
11 Col. 1:20
12 I Cor. 12:12-31; I Pe. 2:4-10
13 Jn. 15:5
14 Ac. 1:8
8

Values15: We value...
Community as an end and means to the promotion of Gods Kingdom.
Evangelism is not primarily a matter of convincing people of theological propositions
through persuasive verbal/visual communication. Rather, the church grows organically
as people experience the salt and light of the Kingdom and are attracted to be adopted
into it.
Small and intimate learning events for their strategic and enjoyment values.
Inspired by principles of andragogy, we favor intimacy over modernistic efficiency. We
favor individual mentoring and small group dialogue over one-way communication to
larger groups.
Using the Bible as our inspiration and anchor. We believe God has chosen to
reveal Himself primarily by two means: the Holy Scripture and individual human
personalities. The essential propositions of Scripture should be held as unchanging and
universal. However, these propositions are constantly being contextualized and
expressed in new cultural forms via individual believers.
An egalitarian culture of church leadership expressed in constant collaboration
between all biblical ministries, especially the foundational 5 16.
15 From ML565 Organic Organizations/Churches. Organizational Mission, Vision and Values Paper, 5-6
16 Eph. 4:11
9

Order and peace which comes from submission to God-ordained authority 17.
Following biblical instruction for conflict resolution inside and outside the community of
the saints.
Partnering with others in the Body of Christ in mutually benefitting ways.
The celebration of unity in diversity
Dependence on the Holy Spirit which expresses itself in prayer
The private and public exercise of spiritual gifts which exemplifies Pauls
teaching18. All things should be done, that is, the exercise of spiritual gifts should not be
discouraged in any way. And these should be done, with order and decency, that is, in
a way which seeks only the edification of the whole body of believers rather that
individual glorification.
Monovocational as well as bivocational leadership/ministry models: The context
of our faith community is post-christian. We understand that the era of Christendom 19 is
over and local churches can no longer presume to occupy a position of influence and
privilege in Western society. During the era of Christendom local churches organized
itself around the pastoral ministries of pulpit and sacrament (baptism, wedding, burial,

17 Heb. 13:17
18 I Cor. 14:40
19 For our purposes here I refer to the period roughly from the conversion of Constantine until the dawn of
the Age of Enlightenment.
10

etc). The rise of modernity brought secularization followed by postmodernity's religious

pluralism.
As a consequence of these two phenomenons churches have been exiled to the
margins of Western society. Currently we witness the erosion of the biblical values
which formed the foundation of Western Society. However, we recognize that the
position of privilege the Western Church occupied for so long seduced her away from
holistic and comprehensive participation in God's Mission. In spite of this, we consider
ourselves blessed to participate in the current moment of Church history. The return of
the Western Church to the margins of society is a return to its origins. The New
Testament Church was not organized around the ministries of pastor and evangelist
alone. The earliest Christian churches were missionary communities where the all
biblical ministries were present.
Bivocational models of spiritual leadership are essential for a church culture
that embraces the priesthood of all believers. We believe in the validity of full-time
ministers who support their physical needs through specific areas of Kingdom service 20.
However, at IVC we place special emphasis on the formation of bivocational spiritual
leaders. We define these as those who serve the community of believers while
maintaining engagement in the larger society through non-sacred professions.

20 I Cor. 9:14
11

Embracing the permissions and prohibitions in Scripture without human additions, i.e.,
do not go beyond what is written21.
Life motivation flowing from Gods grace, not legalism or coercion. Christ woos
His disciples into service by His love22, and this service is the natural overflow from the
life Christs love has filled23. This reality has a profound influence on how IVCs
leadership seeks to encourage our community towards Kingdom service.

Loop 2: Organizational dynamics & experiences

Organizational Dynamics:
Organizational Culture:
Encouraging leaders to exercise their ministry projects with creativity and
freedom in their individual spheres, i.e. within the structures of the programs they
develop themselves. At the same time, we encourage leaders to defer to one another 24
and maintain order and unity within the structures they use along with other leaders.
Entrepreneurial leadership: encouraging individual responsibility for individual
vision versus dependance on centralized leadership. Overseeing leadership is called to
commission and support entrepreneurial leaders. This support is often expressed in
21 I Cor. 4:6
22 Mat. 11:28
23 Jn. 7:38
24 I Pet. 5:5; Eph. 5:21; Rom. 12:10
12

providing material resources and recruiting participants, however individual leaders

themselves hold primary responsibility for these areas.
Seeking out engagement in the Kingdom of God at large, i.e.
interdenominational partnerships. Avoiding the stupidity that comes from pervasive
inbreeding within our tribe in the Kingdom.
Easy on easy off: people can come into our community and leave our
community easily. Membership class is as simple as possible, and an individual can
revoke it without condemnation ou manipulation.
You get out of it what you put into it: discipleship and pastoral covering are for
those who are really part of our community. We see ecumenical partnership within the
genuine Body of Christ as part of the Mission of God. However, we also believe that a
local church needs to have boundaries. Community requires some level of covenant.
At IVC we recognize that God has used two structures in His redemptive
mission: modalities and sodalities. Modality refers to both the local congregation and
church denomination while sodality refers to structures such as mission agencies.
Ralph Winter uses the illustration of a town (modality) versus a private business
(modality)25. We believe engagement in both modalities and sodalities is foundational to
participation in the mission of God. As a modality itself, IVC seeks to partner with
25 Winter, Ralph D. 1973. The Two Structures of Gods Redemptive Mission.
http://frontiermissionfellowship.org/uploads/documents/two-structures.pdf (Acessed February 4, 2015).
13

sodalities as a congregation as well as encouraging our members to do so individually.

Organizational Structure:
We give particular emphasis to the partnership between apostolic and
prophetic leadership26. We take an unconventional view of the office of prophets within
the church. Prophets in the Old Testament gave orientation to the primary leaders, i.e.
the kings, of Gods people. Apostolic leaders receive revelation from God and transmit
this to His people regarding what needs to be done, i.e. the vision. Prophetic leaders
receive revelation from God and transmit this to His people (often in particular to
apostolic leaders) regarding how the vision should be done.
Interestingly, the contemporary equivalent of this type of prophetic leadership is
often fulfilled by an administrator. For this reason we cultivate a leadership culture
where visionary leaders are encouraged to influence our community forward while
administrative leaders are given freedom to develop structures to help get us there more
efficiently.
We maintain institutional simplicity by encouraging pioneering ministry outside
institutional structure of IVC. IVCs vision is to be a learning community that equips
people for engagement in Gods Mission. The leadership of IVC are not primarily
builders constructing a institution which encompasses the ministry projects our learners

26 Ef. 2:20
14

develop. The leadership of IVC are primarily gardeners 27 seeking to provide learning
events in a safe and inspiring environment.
This is not to say that the organizational structure seeks to limit size. If one day
IVC owns a massive amount of property and has thousands of paid staff this will not
necessarily be a hinderance to or departure from our core vision. The point here is that
the primary measure of success at IVC is the expansion of the influence and fruitfulness
of our members not the size of our institution
Organizational Processes and Policies:
Assessment and evaluation/ Frequent meetings for dialogue, voicing opinions:
This is an area of much needed growth at IVC. At the leadership level, our senior team
has practiced a culture of discussion and dialogue. In addition to this, leadership has
cultivated and ethos of approachability towards the members of the congregation. The
core principles of transparency and humility exist, however there is a lack of formal
means of assessment and evaluation. The lack of formality means that only the most
assertive voice their opinions, and generally only as they finally choose to leave the
fellowship. Another consequence is that leaders are not held accountable for the
expectations they raise in informal, private conversations with church members.

27 Cormode, Scott. MULTI-LAYERED LEADERSHIP:THE CHRISTIAN LEADER AS BUILDER,

SHEPHERD, AND GARDENER... Journal of Religious Leadership, Vol. 1, No. 2 (Fall 2002), pp. 69 104.... http://www.christianleaders.org/JRL/Fall2002/cormode.htm
15

 We organize ourselves through a process of group discernment and dialogue:

In the past our church had healthy weekly prayer meetings where leadership and church
members could seek Gods direction regularly together. However, in the past several
years we have had inconsistent prayer meetings and less of a sense of participation in
church decisions.
We favor those who serve over those who complain: The majority of our
church membership has always been transfer growth from other congregations.
Consequently we deal with a lot of pressure from new church members/potential
members to conform to the ministry cultures they are accustomed to. At IVC, we try and
filter out the sincere and humble from those who seek to manipulate and control. To this
end, we dont give much creed to complaints or suggestions unless the individual has
proved their intentions and character through practical service in our community.

Experiences:
As a learning community, IVC offers its members transformational learning
experiences which equip them for missional engagement in their daily lives. Whether
providing learning experiences for adults or children, we prefer the andragological
approach (guide on the side) to pedagogical approach (sage on the stage) 28. For
28 Freeman, Bob. Adult Learners: MAGL Philosophy of Education. Fuller Theological Seminary, ML581
Course Shell
16

training in all the forms that it takes within our community, we use Dialogue Education
as the primary model29.
With regard to experiences, this is particularly pertinent to the What for? 30 step in
Dialogue Education. During this step, learners do something practical with the content
received during the learning event. The goal here is to see transformation occur during
the learning event itself. This increases the possibility of learning instead of leaving all
practical application up to individual students after the event.
The learning events at IVC include:

Celebration/general teaching Sunday meetings

Mid-week community groups

Individual mentoring between community group leaders and participants

Leadership team meetings focused on assessment, prayer and celebration

Membership class

Quarterly Missional Forum31 events with Youth With a Mission

Loop 3: Mission and Vision

29 Vella, Jane. 2002. Learning to Listen Learning to Teach: The Power of Dialogue in Educating Adults.
San Francisco: Jossey-Bass. Kindle Edition, Location 22
30 Goetzman, Darlene M. 2012, Dialogue Education Step by Step: A Guide for Designing Exceptional
Learning Events, Global Learning Partners.com, 61
31 Missional Forum is a ministry of Youth With a Mission which provides quarterly conferences focused
on bringing the Kingdom of God to every sphere of society
17

Vision statement: To see an expanding network of local congregations where every

vocation of engagement in God's mission is promoted with equal emphasis.

Mission statement: To provide transformational learning experiences which develop

individuals towards engagement in God's mission through their vocational calling.

Loop 4: Leaders & Individuals

My assessment is that IVC focuses more on leaders than on followers. The
reason for this is that we encourage an entrepreneurial spirit among our members. As
mentioned earlier, IVC strives for institutional simplicity in the form of ministry
expressions which exist primarily outside the learning events that form the formal
programs of our church. Implicit in this emphasis is a focus on church members who
have an apostolic spirit of pioneering new ministry projects. This said, we do
acknowledge that many, perhaps most of the members of our community are called and
equipped by God to fulfill an auxiliary role to the afore described visionary leaders.

Individuals:32
32 Maros uses the term individuals here as such, People within the organization and what they do to
establish internal paradigms and create and participate in organizational dynamics and experiences.
Maros also comments that, In healthy organizations, change is initiated by the grassroots as well as by
the leaders. Dr. Maros, Susan. 2014. Fuller Theological Seminary. ML565 Course Notes, 20
18

 Learning Posture:33 Verse-by-verse expository teaching of Scripture has

always been at the center of IVCs Sunday services as well as weekly community
meetings. Consequently those who have been attracted to IVC generally place a high
value on the teaching ministry. However, most members have not come to an
understanding of...and commitment to...real transformational learning in their lives as
individuals. IVCs leadership has not convincingly promoted the vision that forming
genuine disciples of Christ is our primary goal. On the contrary, most of our members
seem to believe that the abundant and extraordinary life seen in the New Testament
cannot be achieved34.
Personal Habits:35 Earlier in our history as a church we were able to
encourage our community in the practice of spiritual disciplines - primarily Scripture
reading plans and prayer. In recent years the emphasis of the teaching ministry of the
church regarding personal habits has mostly centered on maintaining a posture of
seeking the discernment and fulfillment of Gods will in individuals lives.

33 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform,, 182
34 Willard, Dallas. Renovation of the Heart: Putting on the Character of Christ with Bonus Content.
Colorado Springs: Navpress, 2011. Kindle Edition, 9
35 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform,, 184
19

 Self Awareness:36 Our community is an environment conducive to confession

of sin and transparency regarding areas of needed growth. On the other hand, at times
an emphasis on Gods grace is interpreted as a license for stagnation.

Leaders:
Assessments:37 Our leadership has never employed a formal tool for
assessing the spiritual growth of our individual members. Likewise our members have
never been provided with a formal context for assessing the church and leadership
themselves. This is not to say that assessment does not exist, only that it generally
occurs by cultivating an openness to critical dialogue between community members and
leaders.
Opportunities:38 The congregation at IVC is consistently challenged from the
pulpit to engage in serving Gods Kingdom. However, specific opportunities need to be
given to our members personally and more often. Our church has a habit of letting
service be done by a small group who often get worn out and discouraged in the
process. Another problem has been the lack of effective partnership between our
visionary leaders and those who are gifted for administration.

36 Ibid., 185
37 Ibid., 187
38 Ibid., 189
20

 Organizational Culture:39 One of IVCs strengths has been fostering a

developmental culture through modeling by leaders40. Most of our leaders demonstrate
a strong inclination towards personal development. Generally this is expressed in
individual career pursuits, which doesnt always translate into a collective experience of
developmental culture. We have also failed at developing a clear and comprehensive
mechanism for rewards and recruitment.
Often there is a lack of place and time for giving testimonials regarding the
achievement of individual developmental goals, therefore leaving our community without
a sense of goal achievement. Our church has had difficulty in encouraging a Growth
oriented culture - environments which Encourage personal autonomy while helping
individuals stay focused on goals41. We have been able to encourage freedom and
creativity in an environment where failure is dealt with constructively. However, we have
lacked in establishing goals which are clear, measurable and achievable 42. .
Relational:43 Albeit imperfectly, our church leadership has attempted to
embrace the predominant relational characteristic of Brazilian culture 44. This context is

39 Ibid. 192
40 Ibid.
41 Ibid., 193
42 Stoltzfus, Tony. 2005. Leadership Coaching: The Disciplines, Skills and Heart of a Christian Coach.
Coach22 Bookstore LLC. Kindle Edition, Loc. 2291
43 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform, 195
44 Ibid., 197
21

challenging for a task oriented North American leader who is accustomed to influence
people through persuasive presentations. I have learned to inspire people in one-onone encounters, however even this is ineffective if I appear only interested in using
people.
Vision:45 As lead pastor, I have consistently attempted to formulate and
communicate a clear mandate to our congregation. My desire has been to help
members feel secure about what our community is and be able to pursue personal
development within it46. However, two difficulties have arisen over the years.
First, it has increasingly become clear to myself as lead pastor that God has
called me here to Brazil to pioneer a church which is different from predominant
traditional Brazilian models. In particular, the paradigms of the Missional Movement 47
are very close to the vision God has put in my heart for ministry here in Brazil. I have
come to use the word missional to describe the type of community God has sent me to
help develop.
The second challenge has been the abrupt season of transition towards a new
location - a shared space at a missionary organization - which has changed the
dynamic of our community in several ways. We are in the throughs of letting go of the
45 Ibid., 198
46 Ibid., 198
47 Hirsch, Allen. 2008. Christianity Today-Leadership Journal, Defining Missional: The word is
everywhere, but where did it come from and what does it really mean?,
http://www.christianitytoday.com/le/2008/fall/17.20.html (Accessed February 5, 2015).
22

cosy intimate community we were towards a mobilizing learning community which we

hope to become. I believe God has gifted me with an ability to discern where our
church should be in relationship to future trends 48. However someone with a
predominantly introverted and conceptual personality I have not been effective as lead
pastor in clearly communicating vision.
There have always been a group which quickly identifies with my vision casting.
However, according to the like attracts like principle49 I tend to attract people who are
more able at ideation than implementation. The practical types (sensorial/judging) are
those which often show initial resistance to my vision casting. At times I have backed
away from God-inspired vision in the face of resistance from practical administrators. I
need to find the balance between quitting my convictions to please administrators and
trying to do their job myself.

Explanation and analysis of persistent challenge: Changing church

vision from from programs which build an institution to organic
influence of society
48 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform, 198
49 Clinton, Robert J., Etapas na Vida de um Lder: Os Estgios do Desenvolvimento da Liderana
(Original title: The Making of a Leader: Recognizing the Lessons and Stages of Leadership Development).
Londrina: Decoberta Editora, 99
23

Loop 3 Mission and Vision:

A vision statement answers several questions. If we accomplish God's will for us,
what will we see? What will the results and outcomes be? 50 But our community has
consistently had difficulty in grasping what the outcome of a missionally motivated
learning community looks like. IVCs vision is to see an expanding network of local
congregations where every vocation of engagement in God's mission is promoted with
equal emphasis. What tangible evidence will the congregation see if our vision is
fulfilled? If this vision orients what we build, what do we hope to eventually build
together?
My grandparents and parents were founding members of the Youth With a
Mission. With this upbringing, Im familiar with parachurch missions societies. Students
are recruited, equipped and send on cross-cultural assignments. Part and parcel of
these assignments is that they happen elsewhere, in some foreign land.
The vision of IVC is to be a learning organization, one that, Achieves its goals by
providing an environment conducive to the continuous learning and development of
individuals, teams, and the organization51. We desire to be an organization where

50 Dr. Maros, Susan. 2014. Fuller Theological Seminary. ML565 Course Notes, 19
51 Ibid., 47
24

apprenticeship happens within the context of local community. Our vision is for an
impact which is bong local and long-term.
I feel that the community of practice model52 most fits my vision as lead pastor for
what IVC is called to be. How can we do this while not neglecting the pastoral needs
that our church, just like any other church, has? Often this is the feedback I receive
from IVCs leadership when I communicate this vision. The worry is that our church
becomes a community only interested in those who are called to leadership. The term
leadership here is used in an attractional 53 church definition rather than a missonal one.
It is difficult to organize an attractional church on the concept of a community of leaders.
But missional paradigms of church allow for a community of apprentices.

Loop 2. Organizational Dynamics and Experiences:

As an organization we desire to maintain institutional simplicity, encouraging
endeavors outside our institutional structure. Generally Brazilian churches reach out to
the culture to draw people into the church. The problem with this is that ministry
52 Wenger et al. 2002. Cultivating Communities of Practice: A Guide to Managing Knowledge. Boston:
Harvard Business School Publishing. Kindle Edition. Loc. 95
53 A missional community sees the mission as both its originating impulse and its organizing principle. A
missional community is patterned after what God has done in Jesus Christ. In the incarnation God sent
his Son. Similarly, to be missional means to be sent into the world; we do not expect people to come to
us. This posture differentiates a missional church from an attractional church Allen Hirsch, 2008,
Christianity Today: Leadership Journal - Defining Missional,
http://www.christianitytoday.com/le/2008/fall/17.20.html (Accessed January 20, 2015), See Appendix (put
Hirschs whole article on missional versus atractional)
25

becomes entirely church based. IVC's goal is to promote ministry that applies to every
believer's life as a whole. Our challenge is rallying a faith community around a goal
which is mostly achieved outside our learning events? How do we get people excited
about this and provide some kind of measure of success? Portraying every church
member as a missionary sent into a non-Christian culture is unusual to Brazilians. Most
churches here do not envision God's mission as encompassing every sphere of life 54.

The most effective leverage point in the Integrated Model regarding

IVCs organizational challenges.
I believe that both problems cited in the previous section are connected. These
challenges relate to the transition of vision for a local church from programs which build
an institution to organic influence of society. At IVC we are attempting to nurture a
community whose focus is influencing society for the cause of Christ rather than building
an institution.
I believe that the most effective leverage point in the integrated model towards
this end is Experiences. I refer here to Trebeschs definition: Events and practices that
influence and shape people within organizations 55. Some examples are mentoring,
54 Allen Hirsch, 2008, Christianity Today: Leadership Journal - Defining Missional,
http://www.christianitytoday.com/le/2008/fall/17.20.html (Accessed January 20, 2015)
55 Maros, Dr. Susan. 2014. ML565 Course Notes. Fuller Theological Seminary - MAGL - ML565, 18
26

assessments and training (both formal and informal) 56. Over the years I have tried many
times to encourage our community in a direction through conceptual models and
teachings. I have come to believe that Brazilians learn best through experiences in
comparison to theories and heady arguments. In Trebeschs study of OMF, she found
that the influence of experiences was the most prolific theme in her application of the
Integrated Model57. Brazilians are naturally geared towards community living but have
become indoctrinated into a form of Christian community which complicates the
introduction of new models. I believe that our community needs to provide learning
events which allow our members to experience our vision at some level.
While actions flow from values, experiences form values, therefore proving to be
particularly strategic. These experiences must be based on developmental values those of their designers or the participants themselves. In both cases the result is that
the learner becomes proactive regarding their own development as well as that of others
58

Action steps needed to help IVC become a developmental

organization and what I will do in my sphere of influence.
56 Ibid.
57 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform, 162
58 Ibid.
27

Trebeschs developmental experiences as primer:

Using the specific developmental experiences Trebesch elaborated is a good
starting place for action steps. Trebesch lists mentoring 59, on the job experiences60,
opportunities61, relationships62 and training63.
Mentoring: IVC's leadership must inspire our congregation towards the vision
that our church become a learning community. However, this cannot be done merely by
addressing our members collectively. We must seek to influence our members
individually. For this to occur the leadership of IVC must cultivate an environment of
camaraderie, a sort of gym for people involved in missional living.
One of the requirements for church membership will be weekly participation in a
community group. In the past I have shied away from making mandatory demands like
these. However, this is an essential step as we move away from organizing ourselves
around programs centered on a few large personalities . Rather, our goal is to nurture
and multiply disciples of Christ engaged in missional living. We will continue to cultivate
a welcoming atmosphere where people can participate in our learning events without

59 Ibid., 163
60 Ibid., 168
61 Ibid., 172
62 Ibid. 173
63 Ibid., 175
28

committing to membership. But we will share the vision to form apprentices and hold
these to a high standard. The clear communication of this goal isa essential to leading
our community towards accomplishing its vision. Within the context of these community
meetings monthly individual meetings with group leaders will also occur.
On the Job Experiences: On a rotating basis, church members will be invited
to participate in IVC leadership meetings. This experience will give them an idea of how
our decision-making process works and perhaps inspire them to work towards joining us
someday. Every semester a cross-cultural ministry experience will be organized by our
evangelism department64. Those designing these learning experiences will emphasize
learning from failure as opposed to avoidance of failure 65.
Opportunities: This refers to position, roles and responsibilities. Although we
dont want to create a hierarchical organizational culture, we do see the incentive
created by providing leadership opportunities. As much as possible, we want to
cultivate a flat organizational structure at IVC. We don't want to overemphasize formal
titles and positions. But we recognize the incentive created by providing opportunities to
take on responsibility. Brazilian culture is non-egalitarian, generally emphasizing formal
structures such as the Roman Catholic Church. In this context, formal roles can be
helpful for challenging individuals towards personal growth.
64 Ibid., 169
65 Ibid., 170
29

 Relationships: Trebesch found that genuine, supportive relationships were

essential to developing individuals. However, requiring members to participate in
community groups and individual mentoring meetings will not automatically provide
these relationships66. Therefore, we will teach members to take individual responsibility
for cultivating these types of relationships. To this end, learning events focused on
emotional intelligence can be offered67.
Training: IVC will be providing two regularly scheduled series of learning
events. Getting to Know IVC will be offered as a four-part course for new members on a
biweekly basis. I will host and lead these meetings myself at my home on a biweekly
basis. Training for Christian Service will be offered in the same format as the
membership course68. This second course, however, will focus on preparing members
for formal roles of leadership at IVC. Developing and leading these courses will be my
personal engagement in the application of the Integrated Model at IVC as lead pastor.

Revisiting Loop 4 Individuals - Personal habits

66 Ibid., 173
67 Ibid., 197-198
68 Dawson, David. 2014. ALD Design Projecct TCS Program: Training For Christian Service. ML540:
Adult Leadership Development. Fuller Theological Seminary.
30

In addition to Trebeschs developmental experiences elaborated above, I

recommend revisiting Loop 4 Individuals - Personal habits. Key to our communitys
development of personal habits conducive to development would be formulating a
church Rule of Life. A Rule of Life is a, "Collection of rules or guidelines for living",
which cover, "All aspects of our lives, and help us to keep our lives in balance", but most
of all, "To keep God at the center of everything we do" 69. The groundwork for a personal
rule is to make a list of all the things you currently do that nurture your spirit 70. I suggest
that IVC research the answer to this question collectively. What is IVC currently doing
that nurtures its spirit as a community?
One discipline our community can adopt in order to reach our community is
hospitality71 . Our community groups currently biweekly. On a quarterly basis these
groups could host a meal where both fellowship and evangelism can occur 72. One of
the ways this can occur is by hosting the dinner party at the home of a non-believer,
someone from IVC has developed relationship with 73. Another approach would be
simply challenging individual members of IVC to invite a non-believer for a meal at their
home once a month.
69 Farrington, Debra (2006-09-27). Living Faith Day By Day (p. 3). iUniverse. Kindle Edition.
70 Ibid., 13
71 Fuder, John Dr.; Castellanos, Noel. 2013. A Heart for the Community: New Models for
and Suburban Ministry. Chicago (Loc 4199), IL: Moody Publishers. Kindle Edition.
72 Ibid., 4236
73 Ibid.

Urban

31

Assessments and Opportunities

IVC will need to develop a regular schedule of formal assessments. This is
where we evaluate our progress toward specific goals. I believe we should take caution
not to mix assessment with prescribing solutions. The congregation and leadership
should be given opportunity for dialogue. However, clear expectations and guidelines
should be given to direct the parameters of dialogue.
Bobby Clintons research shows that most leaders enter into ministry through the
invitation of another leader74. Conversely, the least common means of entry into
Christian service is individual initiative 75. People rarely create new roles and
organizational structures for themselves. I would also recommend using the Hands off
posture Trebesch observed to be effective76. Micromanaging should be avoided as
individuals are encouraged to creatively pursue ministry opportunities.

CONCLUSION
I agree with Trebesch that Christian organizations must substitute the pervasive
culture of using people Like cogs in a machine for a Life-giving developmental
74 Clinton, Robert J., Etapas na Vida de um Lder: Os Estgios do Desenvolvimento da Liderana, 91-92
75 Ibid.
76 Trebesch, Shelly G. 2001, Developing Persons in Christian Organizations: A Case Study of OMF
International. 2001. Ann Arbor: Umi Microform, 189
32

posture77. The mistreatment of those God entrusts to the leaders of these

organizations grieves the Lord. Beyond this, the resulting burnout and breakdown of
individual members is counterproductive for the organizations themselves 78.
I am encouraged by Trebeschs analysis that development is natural as illustrated
by nature itself: The very nature of life is oriented towards growth and development 79.
In this sense development is simple. But at the same time nature illustrates the
complexity of development because growth and viability are achieved through,
Complex interactions of energy and processes80. I am encouraged by the evidence
that organizations can help individuals develop, and this through, A large variety of
factors and their interactions81.
I have been able to see the imbalance in my own approach to organizational
development. Loops 1 and 3 (Faith Assumptions and Values / Vision and Mission) are
the parts of the Integrated Model that I naturally emphasize as a leader because of my
personality and gifting. Loop 2 (Experiences and Organizational Dynamics) is the area
where I identified the most need for improvement at IVC. I believe that the need for
change in church structures requires that its leaders be passionate about constant
creative tinkering with these structures. However, I have come to the conclusion that I
77 Ibid., 3
78 Ibid., 4
79 Ibid., 214
80 Ibid.
81 Ibid., 215
33

often want more organizational change than can be achieved in a given time period. In
addition to this I lean too heavily on communicating theory to afford change than in
giving people opportunities to experience things that can move them towards change individually and as members of our faith community as a whole.
Lastly, regarding Loop 4 (Leaders and Individuals) I have come to the conclusion
that I have to pay attention to the type of leaders and individuals who I attract as an
organizational farmer. What type of ecosystem organically arises through the unique
work of the Holy Spirit through my life? The other three causal loops will inevitably be
affected by the personality of the people who form our organization.
I pray that the Integrated Model serve as a tool of reference for myself in the
future by which I can ascertain the most strategic point of leverage at any given moment
for contributing to positive change regarding the organizations I serve. And moreover, I
pray that this model remind be that the truest measure of positive change is not the
building of an institution to the detriment of its individual members. Rather, as
organizational leaders seek to cultivate environments where individuals are developed
in ways that benefit themselves as well as institutional projects... the organization itself
will prosper and bear fruit like never before.

34

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Clinton, Robert J. 1993, Getting Perspective--By Using Your Unique Time-Line.

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Addendum

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