Youth With A Mission

Greetings!

This blog is dedicated to exploring the Foundational Values of the Christian organization Youth With A Mission (YWAM). While I am the co-director of a YWAM centre, it is important to note that this blog represents my personal perspective. In no way should my views be attributed to the organization, unless directly quoted to be so.

It is my hope that this be a place for people to come and explore the unique "creature" that is YWAM. This is a place for anybody to participate, regardless of your involvement (or lack thereof) with the organization. I invite questions, concerns and even constructive criticism. YWAM is a wonderful community of people, but we are only human, and therefore equal prone to failure as anybody else.

You will notice that on the right hand side of the page, there are categories. So, if you don't want to read through all the blogs, just click on the category of interest. You should know, however, that some articles may cover multiple categories, but can only be listed as one, so look around to be sure. Also feel free to suggest further categories.

So pass the word around. I'd love to hear from you. If you have an issue you want discussed, let me know. It is my hope that this blog will serve people in their pursuit of service to God. Enjoy!

Peace,
Jamie Arpin-Ricci, Executive Co-Director
YWAM Urban Ministries Winnipeg

5. BE VISIONARY
YWAM is called to be visionary, continually receiving, nurturing and releasing fresh vision from God. We support the pioneering of new ministries and methods, always willing to be radical in order to be relevant to every generation, people group, and sphere of society. We believe that the apostolic call of YWAM requires the integration of spiritual eldership, freedom in the Spirit and relationship, centered on the Word of God.

There is a story that I have heard in various version floating around YWAM throughout my years of serving. It is told that many years ago an organizational expert came to study YWAM and its incredible growth, hoping to learn something of what made us successful. As the story goes, after much studying, the expert left baffled and told Loren not to change a thing, as it shouldn't be working at all, so messing with it might bring the whole thing down.

I don't know if this story is true, but as someone who is fascinated with organizational development, I can see how the old school understanding of success would not apply to YWAM. Now, things that have been a part of YWAM's DNA since the beginning are being introduced to the larger organizational world as cutting edge developments (such as decentralized networking, relational authority structures, etc.). I believe YWAM achieved this because of our commitment being Spirit led through our Foundational Value #5.

While the language of the value, in my opinion, seems to be trying to sound marketable and spiritual at the same time, through the organizations willingness to step outside the box through creativity and the leading of God, we have unknowingly discovered powerful dynamics for the health and growth of our mission (and the larger Body of Christ). Of all the influences in my faith journey that have shaped the way I approach ministry, leadership and missional community, the area of organizational learning and development, as well as systems thinking (as it was being explored in business leadership) has played a significant part in my missional formation. I am not referring to the Donald Trump power types, but rather authors and practitioners like Peter Senge (of "The Fifth Discipline" fame) and the late Peter Drucker. They often articulated a future for organizations (both for-profit and non-profit) that inspired me to believe that the there was some deep wisdom, integrity and hope in these fields. I thought I would go over just some of the lessons I have learned from them, especially as they apply to being communities of faith in an age of liminality.

While many people in YWAM acknowledge that change is inevitable, too many either cling to the current state of things or idealize the forms of the past as though it is sacrosanct. Many even see this inevitable change as the proof for their already negative eschatology- the world is heading for destruction, so change is negative proof of that movement. Often this is due to a perceived threat against the foundational values that they believe must remain unchanged. However, too often unexamined worldviews integrate cultural or sociological values with the foundational values of our mission and faith or we equate forms and expressions that were once relevant as the values themselves.

If we are able to be more intentional about examining these dynamics, not only would be lose the sense of fear that this change brings, but suddenly it becomes an opportunity. Further, we need approach our missional and even ecclesiological models with a commitment to try and predict and adapt to that change. There is an increasing amount of time, energy and resources be invested into sustaining and maintaining old strategies and models as though there is a "right one" that we must seek to perfect, rather than intentionally embracing the inevitable wave of change that has not stopped since Creation and that is at the core of our YWAM DNA. This is not to say there is not a risk of being driven by every passing fad or trend, as this can be and has been a problem.

Throughout history, those people who have most significantly shaped the ongoing journey of missions have not simply responded to change, but have often been the agents of change- making change, not just managing it. This process, which includes what Drucker has brilliant called "systematic planned abandonment", requires that much of our resources and emphasis needs to be free to organically move away from those areas that no longer serve toward that which is more essential. Again, this is not say this can be done easily, as novelty and popularity can be poor measures of what deserves our attention. However, if we are intentional and careful about change, to the point where we embrace even "planned abandonment", this process could revolutionize our missional expressions.

This requires, however, that we be willing to regularly and even brutally evaluate every aspect of how we do things. Even in our foundational values, we should be willing to openly wrestle with them, challenging ourselves to engage them. While many of them may never change, we cannot but be strengthened in the process. Another challenge, even for those who are committed to this approach, is that we do not let go of things soon enough. If we wait until something is largely irrelevant or unfruitful, we allow crisis and necessity to shape the alternatives rather than vision, creativity and intentionality.

The Western world is so entrenched in problem solving that we often allow it to define our worldview, stopping us in a pattern of mechanistic maintainence rather than organic conception. Creativity and innovation invite us to actively look for change with excited anticipation as we seek to find opportunities to exploit that change for God's greater purposes. This isn't just a fanciful idea, but a call for organized, intentional commitment which will require hard work. Drucker points out in several of his books that we learn to be mindful of the following in all the spheres of influence: unexpected successes and failures; disparity between expectations and actual results; changes in worldview or values in the surrounding culture; change in demographics; new knowledge/discoveries (scientific, non-scientific, etc.).

Every circumstance, both positive and negative, must be taken very seriously, even those that may seem insignificant. Not all will be the seedbed for change, but none should left unexamined and processed. Again, novelty may be paraded as innovation, but so too might innovation be dismissed as novelty. Many people reject the YWAM (or at least misunderstand and thus dismiss it) due to the assumption that it is a missions agency for doers not thinkers. While there are elements of truth in this critique, it represents a minor fraction of the greater potential. Therefore, we can't be afraid to risk experiments, requiring a humility to get things wrong and try again, willingness to invest in those few in our ranks who are called and gifted to see these dynamics at work. This will require more than just commitment, it will require resources, some of which may be lost as a result. However, we cannot afford not to.

When we are able to embrace this culture of change and liminality, willing to do the work, take the risks and pay the price, we will also be free to extend that freedom and expectation to more people, people who, under current systems of protectionism, might not be considered. Suddenly the opportunities present themselves as widely as the people represented in our communities, sharing the work and potential of innovation with many more.

Is there a place for continuity? Of course, especially where people are involved. People are not so much afraid of change as they are at how that change is introduced, as they most often bear the brunt of the realities as a result. Therefore, commitment to community, relationships, open communication, trust, mutual responsibility and our foundational values and vision must never be sacraficed in the name of innovative change. Rather, by strengthening these areas, people will have the safety and confidence to step out in other areas, knowing their place is secure and that they won't be "left behind" in the process. Therefore, in our pursuit of community, we must always celebrate unique individuality and group diversity. That which is to offer the security and predictability that our communities needs must be value based, not form or model based.

Overall, those who find themselve in leadership roles in this process must always work to maintain this two-fold emphasis: welcoming, embracing and exploiting change, while always valuing, serving and investing in the people within our communities. We must be intentional about examining our assumptions and models, planning for change with positive anticipation. We must organize for improvement rather than sustaining static systems. We must find opportunities and release people into them rather than be distracted by putting out fires. We must protect and promote the foundational values and vision of our mission as beakon of continuity amid the change. We cannot manage change, we can only try to be ahead of it, exploit it, meet it. Creating this kind of community will be difficult and costly. However, we cannot afford the price that is being exacted for not pursuing.

For those familiar with Youth With A Mission, we know that our missions is far more than a young persons missions organization. Our staff and volunteers range in ages across the spectrum. I have had people as me why, then, do we keep the name and not choose one that is more embracive of our larger vision and vocation. It is an excellent question.

From my perspective, beyond recognition of the name (and the obvious and massive cost of reworking the whole mission), I am glad that YWAM has maintained this overt, foundational association with "youth" in our name. In the formation of YWAM as movement of young people responding to God's call to missions, Loren and Darlene Cunningham were moving against the accepted "wisdom", "norms" and even "rules" of their time. They recognized that the Church, often through well intentioned emphasis, had moved away from the dynamic missional community it was called to be into a more limiting culture of institutional and professional religion. For them to promote and mobilize young people into missions was, in fact, a fairly revolutionary move.

As the mission developed, this pattern began to emerge in other areas- championing indigenous leadership; championing leaders regardless of gender; championing redeptmtive ministry in areas that were not embraced by the church in general (i.e. the arts). In many ways, the championing of young people was the flagship move of our mission to call us to champion those on the margins.

To this day, I am excited to be part of a mission that has this emphasis. I am constantly surrounded by passionate young Christians who are excited to discover ways to respond to God's call in their life in new and creative ways. However, I have also seen a potential kink in the line as we mature as a mission. Inevitably, as we expand in size, scope and age, we will be faced with the tension of institutionalization, for which there are necessary aspects, and maintaining our dynamic character as a missional movement. This can specifically impact this value of championing young people.

For some, this value speaks to calling, mobilizing and involving young Christians in the existing structures, programs and direction that are already established in the mission. without a question, this is a significant part of what this value calls for. However, we often miss the significance for the phrases "trust them" and "make space for them". The ramifications of walking out the value that "We commit to follow where they lead, in the will of God" can exact a higher price than we often realize.

If we are to continue to grow and be dynamic as a mission, we must push into this value to the fullest expression of what it is calling us to do. More than just welcoming young people into what we are already doing, this value calls us to sometimes step aside or back to allow them to shape the direction we are moving as communities and an organization. In his excellent piece for the International YWAMer, Tré Sheppard asks us:

"Are we in Youth With A Mission prepared for a great awakening among the young people of the world? If 1,000 young people turned up on a YWAM base, desperate for discipleship, how would we respond? Are we able to help them practically enter into a lifestyle of Christ-likeness and discipleship that transforms and redeems their culture rather than simply rejecting it? Perhaps more pointedly, would we be ready to embrace their extra noise, their strange hours, their bizarre fashions, their different tastes in music, etc? Are we really committed to making the changes necessary to serve this generation in their calling and destiny as the next "waves" of young people that will cover the earth with the gospel?"

This challenge is particularly difficult in this stage in our organizations history. First, due to the age and size of our mission, change is a difficult things to bring on a large scale basis. We have (naturally) somewhat set in our way of doing things, regardless of how "cutting edge" we have been in the past, which can act as a barrier at times. This will require a deep humility and intentionality to process through this and work at resisting this impulse responsibly.

Second, and far more challenging, is the world (especially in the West) is entering into what is being referred to as post-Christendom, meaning that for the first time in centuries, the Christian worldview is no longer to overall governing worldview. It might surprise people to know that, prior to this shift, Christianity still lpayed a great deal of the foundation for how people engaged the world around them, even those who did not identify with Christianity. We are only now beginning to face the realities of what this shift means for the Church and specifically YWAM.

When a global worldview shift occurs, the Church is always faced with a number of incredible challenges to remain faithful, missional and relevant. With these shifts come the inevitable negative values that threaten what we hold to so dearly. For example, the impact of postmodernism has brought with it the significant influences of relativism, individualism and universalism. As Christians (and as YWAMers) we are called to be counter-cultural, reflecting the values and ideals of the Kingdom of God against the values of the world. The threats are real and must be taken seriously.

That being said, we face an equally dangerous threat from over reacting to these challenges. In an attempt to protect against the negative influences, we too often throw the baby out with the bath water. In truth, there are aspects of postmodernism, post-Christendom, etc. that carry with them significant redemptive potential if we are brave enough and willing enough to explore and engage them. While relativism and universalism go too far, their influence helps correct an often too strong and opposite influence of too narrowly defining faith. As the article on YWAM Foundational Value 8 explores, YWAM is intentionally diverse, embracing a community various cultures, traditions and denominations. This means that in a world that is move away from what it perceives as an overly narrow defining of spirituality, YWAM is posed to have a significant voice of authority and acceptance.

It is crucial that we recognize that through familiarity and personal resonance we often attribute absolute or doctrinal authority to beliefs, methods and/or models that, while valuable in a given context, are not necessarily appropriate in others. No matter how objective we try to be, we must first acknowledge that we can never separate ourselves from our cultural, denominational and personal biases. Once this is acknowledged, we can approach change with the necessary humility and openness that is warranted.

Therefore, as we seek to continue to champion young people in every area of the mission, we cannot be satisfied with the lowest common denominator, but open ourselves up to (at least the possibility) of significant change. This is not is call to abandon our foundational values, but rather to see that how those values are embraced and expressed can vary given the context in which they are expressed. Even more so, we must recognize that these changes must be explored on every level of the missions as the overall worldview in which YWAM was born is fading and being replaced with something far different.

As recent years have shown (with the emergence of spiritual eldership, a repentance for "autonomy", etc.), YWAM is on journey that has us drawn more truly and deeply into the missional vocation He has for us. To continue this journey faithfully, it will require a humble and intentional commitment to explore these issue and respond to leading of the Spirit.

Never before in history has the concept and practice of decentralization been so widely and successfully practiced. Where once YWAM was a rare exception in its decentralized approach to organizational structure and leadership, it is now an increasingly popular model in the world of business and organizational development. And yet, much of the church still firmly resists decentralization, especially where authority and leadership are concerned. But even more disconcerting is that YWAM is subtly, but markedly moving away from it as well.

The emergence of decentralized power-houses such as Wikipedia, Alcoholics Anonymous and Facebook demonstrate that there is incredible potential to achieve significant impact with a fraction of the expense, infastructure and effort. Strangely, unlike the motives of a market driven culture, these new expressions emerged largely for the benefit of humanity, with financial success a by-product.

The true commitment of any groups commitment to a given value is best measured by its adherence to that value on the grassroots, day to day level. While YWAM still functions under this value of decentralization on the macro-level, the closer you get to local expressions you find that value exercising less and less influence. Further, that negative trend is slowly moving to "higher" regional levels in some areas of the organization. These shifts are not always obvious, but nonetheless undermining to the faithfulness of the mission to its values.

For example, I was recently discussing regional structures and leadership with a fellow YWAMer (whose location & region will remain anonymous). My friend- let's call her Jill- shared that prior to a recent gathering of YWAM centres in her region, there was a preliminary meeting where the largest of these centres met. The assumption exposed in this gathering and its articulated purpose, no matter how well intentioned, was that YWAM ministries with larger schools, more staff, more programs, etc. had a achieved greater level of success and therefore had resulting authority that smaller bases do not have.

Jill's ministry is a much smaller ministry, but not for lack of success, but due to the nature of the ministry, the local context and the other guiding values they embrace. In fact, this ministry is a prime example of what YWAM seek to be- apostolic, innovative, service and relationship orientated. And yet, influenced by prevasive definitions of success held in our wider culture, the regional leadership failed to see the great authority and potential that this and other small ministries had to contribute.

I share this, not in an attempt to attack these regional leaders, but rather to highlight a common danger of what happens over time as a movement becomes an institution. It is often said an idea becomes a movement, a movement becomes an organization, an organization becomes an institution. After nearly 50 years, YWAM has firmly established itself as an organization. However, it has maintained (at least in places) many of the attributes of a movement, in large part due to its commitment to the value of decentralization.

However, as the organization grows and further establishes, the draw towards institutionalization becomes stronger. As Salvation Army General Bramwell Tillsley, speaking of this trend, stated, "Regimentation and organisation set in. Human plans and programs tend to replace the leadership of the Spirit. Enthusiasm and spontaneity begin to wane. Testimony loses its sparkle. Sermons become dry and dull" (This Mind In You). While I do not think we have arrived at this stage yet, I do not think we can ignore how prevelant this pattern is in other organizations. Regardless of how Spirit led our origins and values are, we would be foolish to deny our vulnerability this trend.

This is why I believe the embracing of the concept of "spiritual eldership" is so critical to the mission. But what is the nature of this eldership? Loren Cunningham introduced the concept and theology behind this value, affirming that such authority does not simply come from age or position. The tension between this non-hierarchal approach to leadership without abandoning sense of authority is not easy to navigate. Fleshing this idea out is something that we need to wrestle with.

In their incredible book "The Starfish & The Spider: The Unstoppable Power Of Leaderless Organizations" Ori Brafman and Rod A. Beckstrom explore these ideas as they have and are working themselves out in many different aspect of the world. Their primary example is one from which we would do well to draw olur own understanding of spiritual eldership: the Apache Nant'ans.

When Spanish Conquistadors arrived in the New World, they confront several indigenous people groups such as the Aztecs and the Incas, both of which had achieved a level of sophisticated civilization that rivaled much of the Western world. Despite this, it took very little time and effort for the Spanish to conquer (and ultimately destroy) them, preying on their centralization- water source, wealth, location, government, etc.. And yet, the Spanish met their match in a comparitively "primitive" tribe, the Apaches. Why would they pose a challenge where the other great indigenous empires could not?

Where the Aztecs and Incans had achieved their "civilizations" through rigid forms of hierarchy and centralization of power, resources and community, the Apache were the perfect example of decentralization, with no central city, no overall leader, no centralized economy. They were not, however, completely without leadership, but rather embraced a form of leadership that did not rely on position or power. Unlike so many other tribes, they did not even rely on chiefs, but rather on the Nant'ans.

Nant'ans were spiritual and cultural leaders who did not exercise authority by position or coersion, bur rather by respect and honour earned through example. They were followed voluntarily, so even if one were removed, corrupted and killed, there were others to step into place. If an entire community was destroyed, a task in itself for the often nomadic groups with no centralized locale, it would not significantly impact the overall people group. Their decentralization, specifically the nonhierarchical nature of their leadership, helped them survive against an army with far "superior" technology, training and knowledge. In fact, they even fought back, pushing the Spanish back into the Mexican frontier.

Within YWAM, as we seek to practice spiritual eldership, we must resist adopting this value as an addition to our existing models, but rather need to embrace it on every level, willingly and intentionally dismantling the unnecessary hierarchies that would make us vulnerable to our own capacity to lose our vision and values. Lynn Green, in his endorsement of Jim Collin's book "Good to Great in the Social Sectors" quotes the book, "True leadership is more prevalent when defined as getting people to follow when they have the freedom not to." Again, while this is often embraced on the macro-levels of the mission, on the regional and local level it will "cost" us a great deal. However, unless we do so, I believe we will ultimately pay a higher price.

In my next article on YWAM Foundational Value #7 I will explore in more details the practical implications of walking this out within the mission.

8. BE INTERNATIONAL AND INTERDENOMINATIONAL:
YWAM is international and interdenominational in its global scope as well as its local constituency. We believe that ethnic, linguistic and denominational diversity, along with redeemed aspects of culture, are positive factors that contribute to the health and growth of the mission.

While each of the foundational values of YWAM are important, this particular value is important to me- not only for its merit, but also for how we seem to be missing the point as to its deeper meaning. Our foundational values are not static descriptions of what we are as a mission, but dynamic ideals that, while rooting us in our history and current identity, call us to imbody them in deeper ways. This is especially true of this value.

In many respects, YWAM is known best for this value. YWAM has been a leader in championing the shift in missions to celebrate the diversity that has made us so distinct. The mission has even drawn strong criticism for working along sides denominations or releasing leaders who the critics saw as inappropriate (at best). This legacy is one of the reasons I love YWAM and have commited myself to it for more than 10 years.

That being said, we can be satisfied as an organization to evaluate ourselves in light our history nor in light of the alternatives. Rather, we must measure ourselves against the value itself, expressed in its fullest ideal. So, while the value states that we are "interdenominational" that sees the diversity as "positive factors that contribute to the health and growth of the mission", we have not always practiced it.

As a mission, YWAM is largely an evangelical organization with charismatic leanings, and a heritage in the holiness tradition. This is part of our heritage, our DNA, and for the most part, it will never change. Nor should it. Too often, though, this value has come to mean that all denominations are welcome, as long as they don't mind doing things "our" way- meaning evangelical/charismatic/holiness tradition. However, another aspect of YWAM's DNA is its commitment to include, celebrate and learn from other cultures, traditions and experiences. This means that we need to learn the sacred practice of "making space".

"Making space" is not simply about allow physical space, such as allowing individuals or groups to develop their own expression according to their culture or traditions. This is an important aspect, but it cannot be the whole process. Let me give an example, drawing from a wonderful expression of YWAM called Kerygma Teams.

Kerygma Teams (KT) is an expression of YWAM with ministries in 11 countries worldwide. Their commitment is to be a blessing to all the churches, but has a primary call to train and mobilize Catholic young people for active service. As their website states: "Our teams are ecumenical, but with a 'Catholic ethos'". I have been both very excited and deeply impressed with their ministries. For them to be where they are, they required a degree of "physical" space to create their unique Catholic identity outside of a largely Protestant organization.

However, I have been equally disappointed by how few grass-roots YWAMers have heard of KT at all. I have even sadly heard mild to "standard" anti-Catholic rhetoric within a (very) small number people, though that is another topic. According to foundational value #8, a ministry such a KT has a significant investment to make to our health and growth. They represent an expression of faith in Christ that hold a powerfully rich history. Like all cultures, traditions and even individuals, they bring an aspect of God character that no one else brings.

In that way, we need to "make space", not only within the structures of the organization, but also in our very theology and methodolgy. We need to be willing- pursuing how their traditions can bless our models for worship, evangelism, discipleship and everything. And we do this, not out of a paternalistic attempt to placate the "minorities", but out of an understanding that their contribution is essential to us. But make no mistake, while this commit will bring great blessing to the mission, it does not come without great challenge and cost. We must count the cost, but then know it is worth paying.

Kerygma Teams represent only one aspect of how YWAM needs to step out and embrace this value intentionally. Many more aspects of this value are there to be explored, with rich cultures and traditions, nationalities and languages, all full of the potential available to us all. This will not just happen to us. It will require that we respond to Gods guidance to us as a mission, given to us through the values that make up our foundation.

This post is a follow up of a previous post, entitled "Foundational Value #9 (Part 1)". In order to best appreciate the following post, please read the first part of this post. Thanks. -Jamie

Many have been asking me when I was planning on posting Part II of this topic, and with good reason- its been two months since the original post. However, there have been other circumstances that have limited my ability to respond throughly, namely crucial books that I had lent out and failed to get back, a busy summer of inner city ministry and, most of all, my fathers illness (still not diagnosis).

Now that the books have been returned, the summer quieting and my father recovering, I will endeavour to re-engage the topic and hope that the hiatus has not frustrated or lost too many of you. I will say, however, that before I go on, you should know that while I found it relatively easy to critique the inductive Bible study method, I found/find it extremely difficult offering alternatives. I will, therefore, require much more of the reader in this post than the previous.

I want to reaffirm from the beginning that neither this post, nor the previous one one this topic, seeks to reject the important place that the inductive method has in Scriptural study (or in science). A great deal of the freedoms and blessings we experience in our lives have come through the revoluationary discoveries of this approach. Rather, I simply want to add balance and caution to a Christian culture that too often seems compelled to embrace singular paradigms, granting them sacrosanct status in a myopic attempt to be "right" (which is dangerous, regardless of how well intentioned it is).

When the West entered the Industrial Revolution, the mechanistic worldview of Descarte and Newton (which, arguably, contributed significantly to the Revolution) settled into the broader worldview of society. Suddenly, the machine became the ultimate Form by which we understood the world around us. Everything could be understood as a vast collection of pieces (like cogs in clockwork) that worked together to create the functional whole. All one needed to do to understand the whole was to understand the parts. And like a machine, dismantling it for study was the best way.

As this mentality began to form the Christian worldview, it deeply impacted the way we "did" Church. The Bible became an encyclopedia that could be dismantled to reveal the "truth". However, Scripture itself reveals itself is quite a different light- not mechanistically, but organically. If Scripture (and I would dare say, our entire faith) was meant to be approached organically, then not only would the mechanistic model be inappropriate and misleading, but thoroughly damaging.

My fathers recent surgery was quite complex. It require a long incision from his back, down along his ribs, under his arm to the front of his body. The surgeon then went between two ribs and deflated the lung, which he then pulled out through the ribs and incision, to examine the lung and remove the offending tissue. Once finished, this incredibly delicate process was reversed- the lung replace in the chest cavity through the ribs, reinflated, the incision closed. From there, my father faces weeks- months of recovery and treatment, exercise and diet, medication and good old fashion loving.

Now imagine, if you will, that this procedure had been done in an automechanics shop. Pop the hood, bang around, leave it for the night, randomly replace parts, etc. The contrast could not be more stark. From hands that are greasy and rough to meticulously sterilized hands of a senior surgeon, we see the differences clearly. (Note: I mean no disrespect to mechanics, as I am deeply dependant and indebted to them).

Throughout Scripture, organic metaphors are used to illustrate the simply, yet profound Truth of God. One might argue that these were utilized not to give direction towards a defining of worldview, but rather as a reflection of the prevailing worldview of the time. Surely Jesus, for example, could not use mechanistic metaphors, as they were virtually non-exsistent. Granted this is true, but beyond metaphors, Scripture consistently roots humanity in His creation ,from Genesis through Revelation.

How does this understanding, then, inform the way we approach Scripture in practical terms? A very good question, and one I still wrestle with. Perhaps another question is this: Can we fully appreciate the organic approach to Scripture if we do first allow ourselves, our communities, etc. to break free from the pervading mechanistic worldviews we are already so deeply shaped by?

So I leave you with these questions, not for idle consideration, but as sincerely inquiries that need an answer. Leave your ideas, questions, etc. in the comment section, and we can engage the issue together. I am sure there will be a Part III (and beyond), but I will allow that to be shaped by what we discuss here.

     It is my belief that the spiritual gift of adminstration has too often been seen as merely those good at paperwork and other clerical tasks.  This powerful and important gift embraces the complexities of organizational development, management and leadership models (to name a few aspects), which ultimate help define the "DNA" of the organization.  If you feel called and/or are passionate about this kind of ministry with YWAM, these resources are for you.

     The list of resources I have listed here is not what you would commonly find on a recommended reading list of missionaries.  However, while not for the faint of heart, these books represent some of the richest wisdom about orginizations and leadership that you will out there today.  If you can plow through, "translating" these works into Christian /YWAM paradigms, I think you will find yourself, your ministry, and possibly all of YWAM, better for it.  Enjoy!

"Good to Great: Why Some Companies Make the Leap... and Others Don't"
by Jim Collins, HarperBusiness (October 1, 2001)

      Based on a five-year research project, "Good to Great" answers the question: "Can a good company become a great company, and, if so, how?"  This very practical, readable and comprehensive book has a lot to teach YWAM leaders about how to see our ministry centres, programs, schools, etc. reach their fullest potential.  Again, beware of being put off by so called "secular" terminologies.  There is too much good stuff at stake to NOT work through the "language barrier.
Other books:
     "Built to Last: Successful Habits of Visionary Companies"
     by Jim Collins with Jerry I. Porras, New York: HarperBusiness, 1994

"The Fifth Discipline: The Art & Practice of the Learning Organization"
by Peter M. Senge, Currency (January 15, 1994)

     Senge carefully integrates "personal mastery", "mental models", "shared vision" and "team learning" into a framework for creating learning organizations, something YWAM already is, but needs to be so more intentionally.  Bringing together concepts from science to spirituality, he shows that learning organizations matters, provides a summary of his management principals, offers tools for putting it into practice, and shows what it's like to operate under this system.  Still one of my all time favourites.
Other books:
     The Fifth Discipline Fieldbook
     by Peter M. Senge, Art Kleiner, Charlotte Roberts, Rick Ross, Bryan Smith, Currency (June 20, 1994)

     The Dance of Change: The Challenges to Sustaining Momentum in Learning Organizations
     by Peter M. Senge, Art Kleiner, Charlotte Roberts, George Roth, Rick Ross, Bryan Smith
     Currency; 1st edition (March 16, 1999)

     Schools That Learn: A Fifth Discipline Fieldbook for Educators, Parents, and Everyone Who Cares About Education
     by Peter M. Senge, Nelda H. Cambron McCabe, Timothy Lucas, Art Kleiner, Janis Dutton, Bryan Smith
     Currency (September 12, 2000)

"Presence: Human Purpose and the Field of the Future"
by Peter M. Senge, C. Otto Scharmer, J. Jaworski, Betty Flowers, Society for Organizational Learning (March, 2004)

     "Presence: Human Purpose and the Field of the Future gives the reader an intimate look at the development of a new theory about change and learning. In wide-ranging conversations held over a year and a half, Senge, Scharmer, Jaworski, and Flowers explore their own experiences and those of one hundred and fifty scientists and social and business entrepreneurs in an effort to explain how profound collective change occurs. Their journey of discovery articulates a new way of seeing the world, and of understanding our part in creating it—as it is and as it might be." (from the books website, www.presence.net).

     Perhaps the most intensive and challenging read of all the books I've recommended here, again, it is well worth it.  The theory they refer to can be seen through a theological parallel to baptism (and thus, resurrection).  Not an easy (or cheap) book, but again, well worth for those passionate about organizational development.

"Birth of the Chaordic Age"
by Dee W. Hock, Berrett-Koehler Publishers (November 1, 1999)

     Few words could better describe the nature of YWAM as the word "chaordic".  However, what YWAM has become (partly by chance, but largely through God's leading), has been explored and articulated powerfully in this book.  The book recounts the formation of the Visa credit card company, which was designed to function under the ideals of the chaordic values (though has long since abandon them).  Again, it is a great source of wisdom on how we can become more intentional within YWAM to practically apply our values.

(from Documents page of YWAM International website)


Youth With A Mission (YWAM) affirms the Bible as the authoritative word of God and, with the Holy Spirit's inspiration, the absolute reference point for every aspect of life and ministry. Based upon God's word, who He is, and His initiative of salvation, the following responses are strongly emphasized in YWAM:

Worship: We are called to praise and worship God alone
Holiness: We are called to lead holy and righteous lives that exemplify the nature and character of God
Witness: We are called to share the gospel of Jesus Christ with those who do not know Him
Prayer: We are called to engage in intercessory prayer for the people and causes on God's heart, including standing against evil in every form
Fellowship: We are called to commit to the Church in both its local nurturing expression and its mobile multiplying expression

The Foundational Values of Youth With A Mission are the expression of our basic beliefs coupled with specific directives given by God since YWAM's beginning in 1960. They are recorded here in order to pass on to successive generations that which God has emphasized to us. These shared beliefs and values are the guiding principles for both the past and future growth of our mission. Some are common to all Christians everywhere; others are distinctive to Youth With A Mission. The combination of these beliefs and values make up the unique family characteristics of YWAM--our "DNA." They are values we hold in high regard which determine who we are, how we live and how we make decisions.

1. KNOW GOD
YWAM is committed to know God, His nature, His character and His ways. We seek to reflect who He is in every aspect of our lives and ministry. The automatic overflow of knowing and enjoying fellowship with God is a desire to share Him with others.

2. MAKE GOD KNOWN
YWAM is called to make God known throughout the whole world, and into every arena of society through evangelism, training and mercy ministries. We believe that salvation of souls should result in transformation of societies, thus obeying Jesus' command to make disciples of all nations.

3. HEAR GOD'S VOICE
YWAM is committed to creating with God through listening to Him, praying His prayers and obeying His commands in matters great and small. We are dependent upon hearing His voice as individuals, together in team contexts and in larger corporate gatherings. This is an integral part of our process for decision making.

4. PRACTICE WORSHIP AND INTERCESSORY PRAYER
YWAM is dedicated to worship Jesus and engage in intercessory prayer as integral aspects of daily life. We also recognize the intent of Satan to destroy the work of God and we call upon God's power and the Holy Spirit to overcome his strategies in the lives of individuals and in the affairs of nations.

5. BE VISIONARY
YWAM is called to be visionary, continually receiving, nurturing and releasing fresh vision from God. We support the pioneering of new ministries and methods, always willing to be radical in order to be relevant to every generation, people group, and sphere of society. We believe that the apostolic call of YWAM requires the integration of spiritual eldership, freedom in the Spirit and relationship, centered on the Word of God.

6. CHAMPION YOUNG PEOPLE
YWAM is called to champion youth. We believe God has gifted and called young people to spearhead vision and ministry. We are committed to value them, trust them, train them, support them, make space for them and release them. They are not only the Church of the future; they are the Church of today. We commit to follow where they lead, in the will of God.

7. BE BROAD-STRUCTURED AND DECENTRALIZED
YWAM is broad-structured and diverse, yet integrated. We are a global family of ministries held together by shared purpose, vision, values and relationship. We believe that structures should serve the people and the purposes of God. Every ministry at every level has the privilege and responsibility of accountability to a circle of elders, with overall international accountability to the YWAM Global Leadership Team.

8. BE INTERNATIONAL AND INTERDENOMINATIONAL
YWAM is international and interdenominational in its global scope as well as its local constituency. We believe that ethnic, linguistic and denominational diversity, along with redeemed aspects of culture, are positive factors that contribute to the health and growth of the mission.

9. HAVE A BIBLICAL WORLDVIEW
YWAM is called to a Biblical worldview. We believe that the Bible makes a clear division between good and evil; right and wrong. The practical dimensions of life are no less spiritual than the ministry expressions. Everything done in obedience to God is spiritual. We seek to honor God with all that we do, equipping and mobilizing men and women of God to take roles of service and influence in every arena of society.

10. FUNCTION IN TEAMS
YWAM is called to function in teams in all aspects of ministry and leadership. We believe that a combination of complementary gifts, callings, perspectives, ministries and generations working together in unity at all levels of our mission provides wisdom and safety . Seeking God's will and making decisions in a team context allows accountability and contributes to greater relationship, motivation, responsibility and ownership of the vision.

11. EXHIBIT SERVANT LEADERSHIP
YWAM is called to servant leadership as a lifestyle, rather than a leadership hierarchy. A servant leader is one who honors the gifts and callings of those under his/her care and guards their rights and privileges. Just as Jesus served His disciples, we stress the importance of those with leadership responsibilities serving those whom they lead.

12. DO FIRST, THEN TEACH
YWAM is committed to doing first, then teaching. We believe that firsthand experience gives authority to our words. Godly character and a call from God are more important than an individual's gifts, abilities and expertise.

13. BE RELATIONSHIP-ORIENTED
YWAM is dedicated to being relationship-oriented in our living and working together. We desire to be united through lives of holiness, mutual support, transparency, humility, and open communication, rather than a dependence on structures or rules.

14. VALUE THE INDIVIDUAL
YWAM is called to value each individual. We believe in equal opportunity and justice for all. Created in the image of God, people of all nationalities, ages and functions have distinctive contributions and callings. We are committed to honoring God-given leadership and ministry gifts in both men and women.

15. VALUE FAMILIES
YWAM affirms the importance of families serving God together in missions, not just the father and/or mother. We encourage the development of strong and healthy family units, with each member sharing the call to missions and contributing their gifts in unique and complementary ways.

16. RELY ON RELATIONSHIP-BASED SUPPORT
YWAM is called to a relationship-based support system, depending upon God and His people for financial provision, both corporately and individually. We believe that relationship-based support promotes responsibility, accountability, communication, and mutual prayer. It involves the donor as a partner in ministry. As God and others have been generous toward us, so we desire to be generous. YWAMers give themselves, their time and talents to God through the mission with no expectation of remuneration.

17. PRACTICE HOSPITALITY
YWAM affirms the ministry of hospitality as an expression of God's character and the value of people. We believe it is important to open our hearts, homes and campuses to serve and honor one another, our guests and the poor and needy, not as acts of social protocol, but as expressions of generosity.