The only exercise I have ever truly enjoyed – aside from basketball, and even that included a lot of running I truly abhorred – is barre. In barre I have built my strength through small movements and isometric holds. Thanks to these classes I was in the best physical and mental shape of my adult life before I took maternity leave, and I am currently in the process of getting back to that state.

At the studio where I exercise, there is an instructor who is a former professional dancer. She has started developing and offering occasional classes with a dance flair. Before Christmas she led a Nutcracker workshop that combined ballet and barre. And recently she choreographed a barre-lesque (think burlesque) routine that she taught a group of about ten very uncertain women.

I am not a dancer. I have very little physical grace. (That’s what I like about barre – small movements don’t advertise my clumsiness!) But I wanted to try barre-lesque. My comfort zone was a blip in my rearview mirror, but I had so much fun. And here’s why: the instructor kept urging us to flip our hair and put more pop into our hips. She sincerely told us we were doing great. She encouraged us to enjoy our bodies. Her enthusiasm allowed us to relax, try new ways of moving, and cheer one another on.

The whole experience was not just body positive but celebratory of sensuality. My first thought afterward was, “I would like to bring every woman recovering from purity culture to this class.” Twenty-plus years later I am still dealing with the emotional and spiritual baggage that came with my church’s participation in True Love Waits, in which teens were shamed and scared into abstinence. It worked in my case, but at a great cost. Until my family moved during college, I had my TLW pledge card taped above my bedroom light switch. It reminded me to be totally confused about how God had wonderfully created me yet made me a temptress who could ruin not just my life, but the lives of anyone I let too near my body. Until my wedding day, that is, on which I was magically supposed to figure out (and enjoy) how my plumbing worked so that I could perpetuate humankind.

But barre-lesque let me inhabit and take delight in my body. For me. For no other reason than that it was joyful, and I believe we were made for joy. It was a whole-self celebration – body, mind, and soul. It was then that I more fully realized how I could not compartmentalize my physical, mental, and spiritual health.

If you haven’t yet, my hope for you is that you can find something that helps you embrace your fearfully-made fierceness. After all, God looks at your complete package and smiles, saying, “You are good, and you are loved.”

Hard conversations are everywhere – or at least are needed everywhere – these days. Politics, faith, and the practicalities of everyday life are converging in ways that necessitate honest and vulnerable dialogue if we are to grow as disciples and tend to the well-being of our congregations, our neighbors, and ourselves. Before we can have helpful hard conversations, however, we must establish some degree of safety for people to share their deepest worries and highest hopes. Trust is the bedrock of this safety, and I’ve written about what trust is and how to build it.

In this post, though, I’d like to focus on signs that trust-building isn’t complete. (In a sense it is never finished, because the work of mutual respect is ongoing.) If one or more parties is engaging in either silence or violence, that means said party does not feel safe enough to be fully seen, and more trust-building exercises are required to create the conditions for real dialogue.

As defined in the book Crucial Conversations, silence is a fear reaction that can manifest as sugar-coating one’s feelings, avoiding the real issue, or walking away altogether. Violence is also a fear response, and it consists of such tactics as defensiveness, blaming others, and using power over another in manipulative ways.

All of these approaches to difficult topics are common in congregational life, and they are very frustrating (at best) to those of us who lead. I wonder how our perspectives and the conversation might change, though, if we were able to keep in mind that silence and violence are the result of feeling afraid. With a more generous read, how might our willingness to engage and our approach itself evolve? What might we be willing and able to do with that generosity to continue upping the trust factor?

A few weeks ago my area was under a tornado warning. (Tornado season in Alabama is pretty much year-round.) I turned on the tv to watch the continuous weather coverage, which was led by a meteorologist known for his suspenders and his uncanny knowledge of local landmarks. He was telling viewers that rotation could spin up at any time, so we should follow the “course of least regret.”

That phrase has stuck in my head ever since. It is an encouragement to look at the big picture. Don’t try to run out for supplies in this weather. Don’t decide today is the day to fulfill your stormchaser dream. Get to a safe place and hunker down until the danger has passed. Otherwise, you might get the batteries or see a marvel of nature but lose your life in the process.

Often, though, we find ourselves traveling the path of least resistance instead of the course of least regret. This perspective is focused on our present comfort level. Don’t rock the boat. Don’t make anyone mad. Keep your imagination in check. We might stay safe in the short term, but we’ll have a lot of clean-up to do when suppressed emotions and long-held disappointments spin up.

While I like the thought of the course of least regret, I might reframe it more positively, like maybe the course of greatest possibility. We’re acknowledging what is going on in the present – as well as the potential impact – and responding pro-actively so as to keep future options open.

Where are you following the path of least resistance, and how is it limiting you? How might you take the on-ramp to the course of greatest possibility, earning trust among peers and creating more options in the process?

In one of my contract ministry roles, I help clergy put together peer groups for mutual learning and encouragement. Some of these groups convene around a common focus, such as digging into the Enneagram or working for racial justice or balancing parenthood and pastoring. Other groups, however, understand the importance of a colleague group for combatting isolation and burnout in ministry but aren’t sure what topics to discuss when they gather.

If you have a peer group that is eager to get together and engage in professional development but isn’t sure what that might look like, consider a workshop. Here are some of the learning opportunities I offer:

• Creating and using your personal purpose statement

• Living into your pastoral potential

• Building trust at multiple levels

• Fending off overfunctioning

• Strategizing for self-care

• Creating helpful feedback loops

• Searching for a new call

• Leaving and starting calls well

Most of these workshops can all be completed in 1-1.5 hours, including a high degree of interaction. They are conducted via Zoom, which means they would work for clergy groups that are accustomed to gathering in person or those that are geographically scattered. The online format makes the workshops very schedule-friendly, customizable, and affordable. The material presented could provide the springboard for deeper conversation over multiple gatherings.

If you would like to learn more about a particular workshop and/or discuss options for putting one on the calendar, I invite you to contact me.

In his book Blink: The Power of Thinking Without Thinking, Malcolm Gladwell examines the snap decisions we make without even realizing the reasons behind them, leading to instinctive movements and unconscious bias. We can develop the ability to make good choices, but it takes learning to “thin-slice,” or hone in quickly on the most critical information in the face of so many details.

What does this mean for a pastoral search? Like it or not, search team members form opinions of candidates at first impression. This allows candidates who are very charismatic or who fit the mental picture of a pastor to muscle other (potentially better-fit) candidates out of the search team’s focus.

Search teams, then, must do their homework. First, they must take the time to build trust with one another so that if one team member has a great inclination or aversion to a particular candidate, others feel free to share dissenting opinions. Second, search team members must be very clear on the congregation’s criteria for a great-fit minister. Those bullet points can test first impressions to make sure they align with needed competencies. Third, taking individual notes after each interview and then comparing only after that round of conversations is complete can prevent the collective thoughts about one candidate from affecting the team’s attitude or hospitality toward another candidate. And finally, asking one another, “What excites us about each candidate? What challenges us?” gives search team members the chance to think about specific reasons for reactions to candidates.

Because we are human, we can leap to conclusions. Taking the above steps creates more space for the Holy Spirit to move in the search process, making it more possible for searches to move forward based on God’s nudging instead of personal preference.

I have a decade-old memory of weeding with great ferocity. In the process I was telling my husband – who had joined me in yanking up a root system that spanned the entire backyard – that I was so tired all the time. I was constantly doing, and if I wasn’t doing, I was recalling information or researching or planning. How did people find the leisure time they seemed to have? I was truly befuddled.

Part of my problem was due to my personality. I am interested in a lot of subjects, and it was (is) easy to let myself become occupied. I also have perfectionist tendencies, so it’s hard to leave projects be when they reach the “good enough” stage. But I’ve come to realize that there is another reason it is so difficult to let myself rest – mental load and emotional labor.

Mental load is bearing the responsibility of remembering all the things. Emotional labor is tending to the feelings of everyone affected by those things. Both mental load and emotional labor are both invisible and labor-intensive, draining energy and leaving us to wonder where it went. And women are culturally-conditioned to be responsible for both.

But wait, there’s more! Ministry is itself a vocation laden with emotional labor. We hold the big picture for our congregations, with all the hopes and disappointments of individual church members wrapped up in it. We sit with people in intimate moments, deeply listening to thoughts and feelings so personal they might not have been shared with anyone else.

And then…parenthood. That added layer upon layer of remembering – when was the last time my baby pooped? what did he say his best friends might like for their birthdays? what time is karate, and who will take him and pick him up? – and tending to big feelings (his and mine).

All of this hard work was brought into the light by reading Gemma Hartley’s book Fed Up: Emotional Labor, Women, and the Way Forward. I took away a couple of pieces of wisdom from the book that are currently helping me address the heaping pile of emotional labor in my own life. One is that I have to talk about all of that invisible work, proactively rather than when I am at my wits’ end. Only then can I begin to shift some of it. The second suggestion that struck me was that I am sometimes undermining my own desires to share the emotional labor load by thinking that things can only be done one way. If I have a standard that no one else can live up to, or if I go behind others to “fix” what doesn’t look like I think it should, then the emotional labor will be all mine, for all time. I must admit that my way isn’t the only or even necessarily the best way.

Where do you feel doubled-over with emotional labor? What strategies might you employ to hand some of it off, not just so that you can breathe but also so that others can enjoy the breadth and depth of emotional and relational life?

In many congregations there is a generation or two that pines for a bygone era, one in which Sunday School rooms were bursting at the seams and regular worship attendance meant coming to church every week. There is a movement in Christianity that pushes back on this nostalgia. It says that things were not as good as we remember. That the Church’s success then sowed the seeds for its current struggles now. That marginalization of religion allows us to be more prophetic. (After all, the church in Acts operated from the fringes.) That faith requires us to be nimble and to meet people where they are, not enshrine ways of doing ministry and make others come to us.

I agree with all of these arguments. That said, I don’t know that they address what I suspect is the real issue underlying nostalgia: in the mid-20th century, the church morphed from a community into a system. Communities are built on connection, on investing in our neighbors and our neighborhood, on drawing on one another’s gifts to make life work. Systems, by contrast, breed disconnection. They focus on areas of (sometimes manufactured) discontent and then propose solutions to that unhappiness – a product or service that we must purchase. The signs of this shift in the church include:

Congregation-shopping. If my needs aren’t fully met at one church, I’ll keep looking until I find the “perfect” (for now) church instead of pitching in to make my current faith home look more like my vision.

Outsized staffs. If laypeople aren’t covering all the responsibilities, we’ll pay more people to take on those tasks.

Siloed ministries. Noisy, questioning children and youth are shuffled off into their own classes and worship services, rarely to be heard or seen.

Inclination to hire experts to come in and tell us what to fix.  Someone else must know better than we do what changes we can make to become vibrant again.

Now, we don’t need to recreate the 1950s for a number of reasons. But looking for ways to move church culture from a systems focus back to a community mindset is a worthy endeavor. Some ways to do this include encouraging more interaction between church members and the community, not in a “we’re here to help you” kind of way but in mutually-beneficial relationship-building way. Looking for more opportunities to foster understanding, connection, and investment among generations within the church. And making a deep and wide exploration of the congregation’s collected gifts and considering what God might be inviting us to consider through this assessment.

The point of these efforts will not be to get more bodies in the pews or more dollars in the bank. After all, God told us to go forth to make disciples, not bring them in so that we can pad our attendance rosters and our budgets. But if we can transform a congregational system into authentic community, people eager to know and be known by others will undoubtedly be much more eager to join us.

“I don’t have enough time to do all the things.”

“I don’t have anything worth contributing.”

“Our congregation is so much smaller and grayer than it used to be.”

“We’re gonna have to send these church budget requests back to committees to be pared down, because our projected giving is down 10%.”

Do these sentiments sound familiar? They play in loops in individuals’ heads and reverberate through sanctuaries of all sizes. They are the product of scarcity thinking, of focusing on what we don’t have. The scarcity mindset is rampant in our culture, manifesting in the beliefs that we need to guard what we have and prepare for the worst possible scenario. And unfortunately, while we worship a God who created the universe out of a dark and formless void and follow a Savior who was all about opening up the law and the bounds of community, this thinking has trickled down into our churches. The result is that many of our people are afraid to dream and reach out, instead turning inward and wondering how long our congregations will be able to hold on.

The scarcity scourge is a huge barrier to growing our faith in and love of God. Luckily, the season focused on removing such obstacles to our discipleship is almost upon us, and I want to offer a resource that might help individuals and congregations note the abundance that God has blessed them with in the form of resources, talents, connections, hopes, and ministries. The calendar below gives a gratitude prompt for each day of Lent and the first day of Easter. (A printable PDF is available here.) Feel free to download and/or share it. I hope that those who use this calendar will talk with one another about the unexpected ways they have realized that God is at work in and around them.

In recent months I’ve had the opportunity to coach several co-pastor teams, each a bit different in its composition. Some of the teams are comprised of married couples, others are not. A few of the co-pastors have solo or lead pastor experience in their backgrounds, but the majority are in the first chair for the first time.

In addition to coaching these co-pastor teams, I have received inquiries from search teams about whether they should consider calling co-pastors. These questions often come from congregations that started out looking for one person to fill the role of pastor, then candidates have asked whether the church would be willing to call two ministers to fill the position.

Since the co-pastor model seems to be growing in prevalence, I think it would be worth most (if not all) search teams’ time to have a discussion about what that paradigm of leadership could look like in and whether it could work for your context. For search teams that seriously explore this staffing possibility, here are some advantages I have noticed from the co-pastors’ perspective:

Each co-pastor has a built-in sounding board. This cuts down on isolation, allows budding ideas to be more thoroughly thought-through before they are acted upon, and lets the congregation know that at least two minds are always at work on problems that pop up.

Complementary gifts mean that each co-pastor can lean more fully into strengths. There are some combinations of skill sets that are extremely rare to find in one person, causing solo pastors to have to work at times out of areas that are very challenging for them. It is very possible, however, to find co-pastors who are each good at different things. Thus more ministry areas are covered with greater competence, with less pastoral energy expended on working out of a growing edge.

Co-pastors can be in two places at any one time. Ministers often feel like there is not enough of them to go around. With co-pastors, the hospital visit and the finance committee meeting can be  covered simultaneously.

There are challenges to the co-pastor model, of course. Married co-pastors will, naturally, want to be on vacation at the same time. (I would argue, though, that this presents no more issues than a sole lead pastor being away.) And married co-pastors need to be careful that their ministry doesn’t consume their home life in unhealthy ways. On the whole, though, it is definitely worth search teams’ time to mull calling co-pastors if great-fit candidates present themselves.

As with any candidate, search team members should ask themselves what excites them about co-pastor possibilities, what support the co-pastors would need to thrive, and what educational pieces would help the congregation embrace this new-to-it way of doing ministry. These questions are opportunities for the church to grow in imagination and faith with the potential to expand pastoral leadership capacity.

A few weeks ago I went on retreat with my four best friends, women I met in seminary before any of us had significant others, kids, or “Rev.” in front of our names. These are the people who finally busted me out of round-the-clock study mode – a habit fueled by perfectionist tendencies and the need to achieve – with their invitations to sing karaoke, watch so-good-it’s-bad tv, and eat cheese dip. (I am forever grateful to these friends. Without their intervention, I would likely be incapable of the self-care required by ministry and motherhood.) We have aspired to gather every year now that we are geographically scattered. We’ve missed some years due to church and family commitments, because we don’t retreat unless we can all be present. But especially as we’ve gotten older, life has become more complicated, and our kids have left diapers behind, we’ve moved our trip up the priority list.

Other than my husband, parents, and brother, these are the only people with whom I can totally take off the filter. They have known me half my life, so they take what I say in the context of 20 years of deep friendship. This is an incredible gift, because while I always want to be true to my values and act out of who I really am, there’s never a time when I don’t either choose my words carefully or spool through the tapes after conversations when I’m in ministry mode, wondering how certain statements will be or were taken. That pre- and post-thought takes a lot of mental and emotional energy, and I am grateful to get an extended break from it once each year.

If you’re a minister, I encourage you to make time for the people with whom you can take off the filter. Use technology as needed, but get in a room together when you can. It will do your heart and mind so much good. If you don’t have these unfiltered friends yet, carve out time and space to find some. They might turn up at a local hangout, beside you in a classroom, in a parenting group, or with a group of hobbyists or fans. It’s not easy finding friends as an adult – especially when you have a vocation that brings certain assumptions to mind in new acquaintances – but it’s worth the effort to know and be fully known by another. While these friends will likely beyond your ministry sphere, they will bolster your sustainability in ministry as much as (if not more than) any other kind of self-care.

The most important ingredient in any process isn’t expertise or charismatic personalities or financial resources. It’s relationships. When the bonds are strong among the people involved, there can be productive disagreement, a full exploration of possibilities, deep investment in the work, and mutual support and accountability, all leading to forward progress.

The foundation of relationships is trust. Not simply predictability – I know your passions and hot buttons and how you’ll react to each being tapped – but shared vulnerability and risk-taking. Many congregational teams and committees start with some sense of predictability by virtue of the members attending church together for a long time. But most (if not all teams) will need to dig in before high-intensity work begins to develop the second-level trust that will allow for the most thorough and faithful process.

What does it look like to grow that deep trust? Here are eight Cs – from lowest to highest risk – to guide that essential work:

Clarity is getting straight within ourselves about our thoughts and commitments, then being honest with others about them.

Communication is putting our clarified knowledge and understanding out there, and in turn listening to others with open hearts and minds.

Curiosity is admitting we don’t have the whole picture and wondering about what we don’t know.

Compassion is showing care to and connecting at a heart level with others, believing the best about them as we do so.

Companionship is being present and authentic while still maintaining the boundaries that allow us to be clear and compassionate.

Consistency is showing up the same way every time and admitting when circumstances have thrown us off balance.

Conflict is being willing to disagree and to have our ideas improved upon.

Control release is relinquishing attachment to the outcome, trusting that the process will end up as it should so long as we bring our whole selves to it.

Jesus embodies each of these Cs in his ministry. He bookends his active period with a time of clarifying his identity and purpose in the desert and a prayer in the garden of “here’s what I want, but I’m here to finish the job.” His interactions with followers and adversaries alike are centered on getting his message out while asking about and listening to their hopes and fears. Time after time Jesus shows up for people, particularly the least of these, truly valuing them and radiating divine love for them. With those who want to hold on to what they know and have, he’s not afraid to offer a challenge. And in the end, he allows himself to be led to the cross so that he can expose all that is wrong with the hunger for power.

The eight Cs and the resulting trust can strengthen relationships not just within the team but between the team and congregation. The effects of deepened connections, in turn, extend beyond the process itself, cultivating beloved community with the Source of love at its center.

The latest rage on Netflix is Tidying Up with Marie Kondo, an eight-episode series in which an internationally-renowned organizational consultant goes into cluttered homes and helps families cull their possessions. All of the people that Kondo works with are at some sort of transition point in their lives. Some are newlyweds or new homeowners. Others are readying themselves for the arrival of a baby, grieving a loss, or wanting to move from living like students to inhabiting more adult personas. These changes provide the urgency for making their home more welcoming.

The tidying method Marie Kondo uses is not a light-a-match-and-walk-away approach. Instead, she asks her clients to hold each article of clothing, book, or tool and note whether it sparks joy. If it does, keep it and find a more efficient way to store it (for example, the KonMari method of folding clothes). If it doesn’t, say “thank you” and donate, recycle, or dispose of it. The overall purpose of the tidying is to be grateful for the past and to imagine the future you want to move toward, being more thoughtful about what you need in order to get there.

There is much about the KonMari method that is worthy of churches’ consideration. Lots of congregations, even (maybe particularly) small ones, are stooped over from the weight of so many ministries. As more are added, few to none are brought to an intentional close, making the church’s mission unclear and stretching congregation’s financial and people resources much too thin. What might it look like, then, to identify what God’s purpose for your church is? To name everything that the church is doing, just as Marie Kondo requests that her clients put every clothing item on the bed and every book on the floor to look through? To examine each ministry, noting whether it is an essential part of the present and/or future and saying a sincere “thank you” to those that are not?

At the end of each episode of Tidying Up, the families have worked through clashing priorities and conflict styles to create a home that reflects who they want to be. And while I realize this is a tv show that is comprised of carefully curated clips, the struggles the subjects go through are a microcosm of congregational community, and the desire to move forward with intentionality rings deeply true. So consider capturing the cultural moment, taking the best of what the KonMari method has to offer and assessing your church’s ministries for a more peaceful, purposeful future.

In a recent TED interview, author Elizabeth Gilbert talked about creativity in terms of following our curiosity. We are often told to follow our passions, she said, but that is an all-in pursuit that can be both overly risky and quickly discouraging. For example, if we quit our jobs to write the book that is taking shape within us, we might not have money for groceries. And if that book bombs once it hits the shelves, we’ll have to muster a whole lotta moxie to put ourselves out there again.

Attending to our curiosity, in contrast, is more gentle. Instead of running out on our jobs, we ask, what’s going on in me? What is God nudging me toward? What would it mean for me to make a major life change? What would I need (externally or internally) in order to take that step? The ultimate outcome might be the same, but it would derive from discernment and come with a more settled spirit. The point is not to abandon passion, after all, just to probe it a bit. Or you might discover a previously-unconsidered way of being true to your gifts and faithful to God.

This curiosity is not just useful for individuals but also on group and organizational levels. Sometimes we’ll have a big vision for our congregations, or a member will bring an idea for a new ministry with hopes it will be implemented immediately. Asking questions can help flesh out initiatives, align them more closely with God-given mission, and stoke enthusiasm in others such that they are eager to join in. Or these queries might reveal that this thing is not right for this people at this time and plant seeds for other possibilities.

As you consider what is going on in and around you in this new year, where would a bit of curiosity help you listen deeply, plan faithfully, and move forward confidently?

When I think of radical acts, I tend to think of using our voices (defined broadly) to make ourselves heard or our bodies to take up valuable real estate. Protesting, harassing – er, communicating with – our members of Congress, and creating art that reveals stark truths all fall into this category. Lord knows we need to leverage these types of advocacy in this cultural and political moment. They raise the profile of people under threat and put pressure on communities and leaders to act justly.

We have another tool to keep close at hand: deep listening – a kind of showing up in which we’re not just waiting for our turn to talk but being fully present to the speaker. It seems absurd that simply listening could be radical. But so few people feel known and valued, and when we feel disregarded, we tend to withdraw or act out. On the other hand, when we are heard and seen and accepted for who we are, we are able to operate out of gratitude and courage rather than shame. Just as importantly, listening without interruption or judgment confronts speakers with their freedom. This posture says, “You have the floor. Now, how are you going to use it?”

To be clear, people who are being treated unjustly are under no obligation to sit and listen. They have had to listen to those with power without being heard themselves for too long. But among people with like privilege, listening deeply can be a pathway not only for the hearer’s change but also the speaker’s. If you let me talk until I know I am are cared about – and until I can hear myself clearly – I will begin to understand what I need to do differently in order to live in hope.

Whom do you need to confront with their belovedness and freedom through your willingness to listen?

I was recently coaching co-pastors who wanted to help their congregation name and claim its identity, but they weren’t sure how to help the church get its arms around such a big topic. During their tenure, they hadn’t yet picked up on a narrative that felt like it captured both the past and current character of the congregation.

The pastors mentioned that there had been some good conversation around All Saints’ Day, when church members were telling the stories of people who were key figures in the congregation’s history. In recounting the names, the pastors recognized that the departed were loved for the ways they welcomed others through the things they did and by their very presence. The theme of hospitality emerged - not mere friendliness, but a deep sense of embracing everyone who comes through the doors. The co-pastors realized that hospitality is still a lived value in their church today. This awareness created excitement around a through-line that not only resonated but could be built upon in a number of ways in the coming year.

During pastoral transitions it is important for congregations to learn to tell their stories in ways that are informative, accurate, and hopeful. A resonant identity gives newcomers a reason to return, members a way to assess which ministries to undertake, and - perhaps most importantly for the purposes of a pastoral search - the congregation a sense of what they need in a clergyperson. Just as in the case of my co-pastor coachees, however, it can be difficult to know where to begin in sussing out church identity. If everyone in the room is shrugging their shoulders and looking to others for answers, ask about the congregation’s saints. Who are they? What are some anecdotes about them? How are they part of the church’s DNA? What are the legacies that the congregation has built on? Look for the commonalities and try them on: is this who we are? If so, what does that mean for what we do going forward and whom we call as our pastor?

This kind of historical study promotes hindsight rather than an unhelpful nostalgia for days gone by. Done thoughtfully, these questions about individuals can prompt laughter and tears and bring to light clarifying and encouraging through-lines that the church has never considered.

I am 4 feet 10 inches tall. Though I know many a short person who would trade bodies with someone tall in a hot second, my small size has rarely bothered me much. Sure, I get irritated when imperceptive people decide my age based on my height and thereby dismiss me, and there are times when I’d like to be able to reach the top shelves in the grocery store without doing my Spiderman impression. But in terms of simply being fun-sized, I generally like it. What would be the use of bemoaning my stature? I haven’t grown (upwards) since elementary school, so it’s not like I can will myself into a midlife spurt.

Plus, there are advantages to being small. I could hide in my locker as a high school student and jump out to give friends walking by a boost to their heart rates. My tiny fingers can reach lost objects in places where adult-sized digits would get stuck. I can sit comfortably in preschool furniture, and I can easily climb in restaurant play places to fetch my obstinate child when needed. And speaking of children, I tend to relate well with them because it’s no strain to make eye contact. (Also, I think they believe I’m one of them, because I regularly hear children stage whispering to their parents, “Is that a kid or a grown-up?”) Honestly, I wouldn’t trade these perks to be tall and svelte.

I have realized this past year, however, that there are times that I tend to make my presence as diminutive as my body. I often don’t ask for what I need, and I hold back on my opinions (sometimes) or feelings (often). I hesitate to make decisions that involve others for fear of inconveniencing someone. I abhor having people wait for me, even if there’s a good reason I’m the last one ready. This kind of shrinking is not so healthy as being at peace with my height.

I didn’t realize what I was doing until I was reading a prayer by United Methodist clergywoman Kerry Greenhill in We Pray With Her. In her “Prayer of Blessing to Be Who You Are,” Kerry writes, “May you take up space in the world” (169).

Oof. That was a much-needed kick in the pants.

Every time I don’t spell out what I need, I am not taking up my allotted space. Every time I bite my tongue, withdraw into my head, refuse to state a preference, or become frantic so as not to worry others, I am not taking up my allotted space. And space cannot tolerate a vacuum; someone else – likely a someone who has already annexed more than their fair share of space – will swoop in and fill up what I do not.

So in 2019 I am going to take up more space – not more than I am due, but the proper amount. I am going to use my voice. I am going to own what I feel. I am going to trust my gut. I am going to reclaim my time. I have already started making micro-expansions, and I am getting better at recognizing when I’m not taking up the space that I could.

In addition I will be looking for ways of coming alongside people who have either ceded too much territory or had it stripped from them. I am not alone in shrinking where I could be growing, or at least holding my ground. Let’s do this work of claiming our space – which really means living into the fullness of God’s image within us and God’s call to us – together.

Deep breath in, expanding our lungs. Exhale out, blowing our innovation and wisdom and beauty into the world. Let’s do this, 2019.

The easiest measurements of how things are going are quantifiable, such as money or attendance. Unfortunately, they are not the most helpful. One reason is that unlike in the business world, where the number of widgets produced or the profit margin does tell much of the story, numbers don’t necessarily reveal the kind of spiritual growth we’re (hopefully) aiming for in church.

Another reason that nickels and noses don’t give us much useful information is that they are lagging indicators. This means that they are backward-looking.

Leading indicators, by contrast, give us benchmarks toward progress. We ask, “What are we going to do to work toward our hoped-for outcomes?” When we name our part in bringing about change, we acknowledge our responsibility, build in accountability, give ourselves an assessment tool to measure our progress along the way, and set goals that we have actual control over.

So, for example, a lagging indicator might be a certain percentage of growth in worship participation. A leading indicator, however, might be that our church develops a team that prays for those who are seeking a faith community like ours to find their way to us. It might be offering training on better including people with disabilities. It might be offering a Bible study on hospitality. It might be learning to tell the story of God’s work among us to our surrounding community in a more compelling way. It might be revamping the bulletin to make it more visitor-friendly. It might be pulling out a pew or two and creating a prayground. All of these efforts emphasize imagination, not fear. They are in service to a larger goal, but with the emphasis on what is now within our control and requires our investment and ongoing discernment. They lay the foundation not just for growth in numbers but also in understanding of our connection to God’s story, God’s work among us, and the gifts God is asking us to use on behalf of others.

I encourage you to assess your current measurements. Which ones are lagging? How might you transform them into leading indicators, and in the process allow yourselves to be transformed?

Do you feel like you cannot dig your way out from under an avalanche of work, but when you make a request or propose an idea, no one listens?

Do you feel like your congregation looks to you too often for guidance, yet during your office hours you find yourself bored and unsure how best to use your time?

If you answered yes to either of these questions, you might be experiencing a mismatch between responsibility and authority. Responsibility is what you are assigned – by self or others – to do. Authority is the weight people give to your perspective, and it comes from a combination of role, experience, and earned trust. Part of developing a healthy pastoral identity and creating right-sized expectations is making sure responsibility and authority are not out of proportion with one another.

If either your responsibility or authority level is too high, here are some questions to consider:

• What are the roots of my over- ( or under-) developed sense of responsibility or authority?

• Which roots can I pull up?

• What specifically am I gifted and called to do?

• In this context, what work is truly mine to carry out?

• How might I shift, in whole or in part, the work that isn’t mine?

• What authority do I, in actuality, have?

• How can I use this authority wisely and on behalf of the most vulnerable?

• How might I utilize less obvious sources of authority when needed (e.g., a lay leader with whom you have mutual respect and who is trusted by the congregation)?

Aligning responsibility and authority is key to leading well and avoiding burnout. If your levels are out of whack, take the time to consider why that is and what you can change. If needed, I’m available to help you with your reflecting and strategizing.

These are interesting times indeed for the church. Membership, budgets, and staff in many mainline congregations are shrinking. Attendance patterns are changing such that “regular” participation is now 1-2 times per month instead of 3-4. The Sunday morning and Wednesday evening time blocks, once considered off-limits by school, sports, and other community activity schedulers, are no longer so. Many people define themselves as spiritual but are uninterested in the institutional church.

For these reasons some congregations are fearful about survival. This anxiety often manifests in a scarcity mentality, a focus on what we no longer have (or never had). In turn this mindset generates a wide range of potential “solutions,” which are rooted either in personal preference or observations about has worked for the megachurch down the road. This is a recipe for scatteredness - as everyone’s preferences will likely be different - and discouragement, since what works for one church rarely lands the same way in another.

Luckily, there’s a different approach we can take, one that is grounded in abundance. (Don’t we believe, after all, that God’s love and creativity know no bounds?) Instead of beginning by naming what we need, let’s start by laying out all that we already have. This is called asset mapping, and it’s a tool we can borrow from the world of community organizing. Gather your lay leaders, or possibly even your entire congregation. Write down on sticky notes all of your church’s advantages:

• Physical plant

• Geographical location

• Finances

• Leadership (lay and staff)

• Current ministries

• Skills and interests of members

• Denominational connections

• Relationships (congregational or individual) with community institutions, associations, or influencers

• Name recognition

• Any other assets you can think of - be creative!

Step back and look at all the gifts. Ask what God might be telling you or inviting you to do through them. Combine your assets together in new ways to birth initiatives. These are the efforts that will bear the most fruit, because they are rooted in who your congregation is and what it has.

This activity is very helpful during a pastoral transition. Congregations can have a hard time imagining what the future will look like now that the former leader is gone. Mapping assets can remind them that they are the church and that God is still at work through and around them. This exercise can also help a congregation understand what kind of pastoral leadership is needed to help them leverage their strengths and share a more accurate narrative and expectations with pastoral candidates.

Go forth, then, to take stock of what is good in your church and to plan out of grateful awareness.

When we onboard members to a committee or team or launch a new program – as many of us will do in January – often the tendency is to capitalize on initial enthusiasm to get as much done as quickly as possible. That’s totally understandable. After all, novelty begets energy, and we don’t want to waste it. But if we haven’t taken the time to build our team and outline our processes, even a small bump can drain that momentum and derail our collective work.

That’s why it’s important – even though it’s counter-intuitive – to start slowly. Develop relationships among the key players. Learn where each person is coming from, what their reasons were for signing up, what skills and experience and ideas they bring, what they need from others in order to make their best contributions, and how they deal (or don’t) with conflict. When those involved have this kind of context for their collaborators, they will be able to engage one another more quickly and effectively when difficulties arise.

In addition to interpersonal processes, agreeing on procedures at the outset can make work go faster. What is the future story we’re striving for? How does everyone plan to participate in the work? What is our timeline? How will we come to agreement on major decisions? How will we ground our work in God? How will we hold one another accountable? What will we do if we come to an impasse? Intentionality at the front end can ease – if not prevent – many stresses that pop up as humans, with our anxieties and agendas, cooperate.

Note that slow movement at the start might prompt questions such as “why are we wasting time on this ‘soft’ work?” Be prepared to explain how deliberateness serves both the overall goal and the speed of the work that is to come.

In what situations do you need to pump the brakes in order to do some of this foundational work? Though it might seem tedious at times, your relationships and your efforts will greatly benefit.