Literature Review

Brad Poorman

Introduction

Lay leaders have always played an important part in the United Methodist Church. The void that is being created by fewer people entering the ministry is increasing the demand for lay leaders. In addition the escalating competency level required to effectively perform lay leader functions in the church requires an adequately trained pool of dedicated and willing members.

The religious community has not ignored the potential offered by technological advances, particularly the Internet. Sociologist Brenda Brasher contends that just as the printing press did centuries earlier, the Internet promises to initiate a religious Reformation (Brasher, 2001) and science commentator Margaret Wertheim has argued Cyberspace has become for many a new location for spiritual yearning. Churches have created many online communities that effectively conduct religious studies. Surveys have shown the Internet has come to play a role in congregations and other religious bodies, and how persons of faith use the Internet to extend their congregational activities (Hoover, Clark, & Rainie, 2004).

Yet some religious scholars such as Quentin Schultze are concerned that the speed, enormity, and shallow materials available on the Internet distract people from deeper spiritual contemplation and therefore contribute to a more superficial life. He warns against informationism, a faith in the power of information to improve our lives often as an end in itself with little or no regard for the intrinsic value (or lack thereof) of the information. Schultze argues that the culture of the information age values efficiency, effectiveness, and speed, over truth, meaning, virtue, reflection, and depth. These digital age values encroach on other aspects of our lives, increasing the distance between ourselves, others and God. (Shultze, 2004)

Several institutions have attempted to respond to the need for quality lay leader training by creating online training programs. They are generally offered by universities, but some denominations and commercial sites offer training in this area as well. These programs use various synchronous and asynchronous tools and delivery methods.

A growing segment within these online communities is the development of groups that come together because they share a concern, problem, or passion and interact on an ongoing basis. These groups have been labeled communities of practice. Churches have found value in cultivating communities of practice where their parishioners share and discuss ideas as they continue their faith journey. Online lay leader training programs have also attempted to utilize communities of practice with mixed results.

The Need for Lay Leader Training

There is evidence that The United Methodist Church acknowledges the need and understands the urgency and advantages to developing quality lay leaders. In a survey of United Methodist congregational development leaders, Anna Workman, director of congregational development for the United Methodist Church’s Virginia Annual Conference, was surprised that poor funding was not cited as the No. 1 cause of failed new churches. In fact, money wasn’t even mentioned. Instead, she heard grumbling, complaints and horror stories about poor leadership. “It was an awakening for all of us to see that every one of our fantastic failures had to do with leadership.” said Workman (Aldrich, 2003, “Strong leaders”, ¶ 3).

Rev. Craig Miller, director of new congregational development for the denomination’s Board of Discipleship says that Annual conferences now realize the importance of training their leaders and giving them the necessary tools to succeed. He says that conferences that have focused on developing a leadership pool for new and existing churches are the ones that have effectively turned their conferences around (Aldrich, 2003, “Strong leaders”).

The North Alabama Conference is a good example. In 1995, the conference held its first Academy for Congregational Development to improve pastoral and lay leadership for new and existing churches. The academy trains 30 people annually utilizing regional and national presenters, and has a waiting list. The program uses the latest technical resources and training materials to build leaders in congregational development (Aldrich, 2003, “Strong leaders”). Nine years after its inception, most of the Academy’s 270 graduates are involved in starting new congregations or revitalizing existing ones. They have helped develop a new paradigm for worship experience throughout the conference. During that time period, the conference started 31 new churches in a range of settings from rural to inner city and none have failed. 15 of the denomination’s 63 U.S. annual conferences now hold similar leadership training (Aldrich, 2003, “Strong leaders”).

Bishop Joseph Pennel of Franklin, Tenn., who retired from the active episcopacy in June, told the governing members of the United Methodist Board of Higher Education and Ministry that he believes the lack of leadership in the United Methodist Church is the top issue facing the denomination in the 21st century. Bishop Gregory Palmer is the newly elected president of the board. Palmer leads the church’s Iowa Area and agrees saying the church has no greater need than well-prepared Christian leaders (Green, 2004). Echoing those concerns are the Rev. Jerome King del Pino, top staff executive of the board, who emphasizes the need for global leaders for a global church by asked what it would take to nurture leaders who have not only the spiritual and theological grounding, but the intellectual and practical skill to lead the Methodist Church in the increasingly complex 21^st century. He feels the church is experiencing a crisis because of the confusion about the kind of leadership needed in the years ahead (Green, 2004).

That confusion led the denomination’s top legislative body, the General Conference, in 2004 to establish a four-year study commission to discuss and define the church’s understanding of lay, licensed and ordained ministry (Green, 2004). While awaiting the results from that study the 2004 General Conference felt the growing need required some immediate response so they created a new lay position that will be known as a Certified Lay Minister.

Del Pino is an advocate for a learned leadership and envisions a worldwide education pipeline that trains leaders with the spiritual, moral, and intellectual wherewithal to lead not only the church, but society during these times of profound change (Green, 2004). Dr. Bob Whitesel, a lecturer, author and consultant on church growth and evangelism points to the need for this training to produce a steady stream of lay leaders. He says the inability to replenish the lay leadership is easily one of the top reasons churches wither and die because it burns out church shepards. Whitesel identifies leadership training and prayer as the most common practices that lead to church growth. Leadership training acquaints people with what’s required for a task. Once they understand the requirements they generally realize it’s within their ability (Aldrich, 2003, “Getting Christians”).

Whitesel notes that as a church grows, it has a tendency to move leadership training to the back burner which results in a plateau in growth and eventually a reversal. He urges ongoing leadership training programs beginning with an “Introduction to Leadership” course. He believes we shouldn’t be “plodding and pleading” but should be “informing and training” (Aldrich, 2003, “Getting Christians”).

This need for lay leadership is not limited to the Methodist church. The Catholic Church has also determined there is a need for more trained lay leaders. Since 1965, the total number of Roman Catholic clergy members in the United States has dropped more than 48 percent. In that same period, the Catholic population in the United States has grown by 33 percent. More than 17 percent of parishes don’t have a resident priest. In response they have made a push to increase their lay minister programs. From 1985 to 2001 the number of lay ministry programs doubled to 314 nationwide and the enrollment tripled to exceed 35,000 (Arnone, 2001).

Archbishop Daniel Pilarczyk of Cincinnati reflected on the parish of the future in an address in March to the Council for Pastoral Planning and Council Development of his archdiocese. He said the contribution of lay leaders will be crucial in the ministries of the parish and the church due to the shortage of priests which is even more pronounced in the small parishes. He believes the rise of lay ministries is a great sign of hope for the future, but cautions that these lay ministers require professional training (“Good News”, 1999).

Recognizing the problem, a group of U.S. Catholic bishops along with lay church and business leaders announced the formation of a group called the National Leadership Roundtable on Church Management. Its goal is to help Catholic dioceses and parishes improve administrative practices including financial and human resource management by training effective lay leaders. (“New lay group”, 2005).

This emphasis by the Church has led more Catholic colleges to use distance education and online programs to train lay members to perform some ministerial tasks. The Satellite Theology Education Program at the University of Notre Dame offers six noncredit courses online. Students can download their course material, turn in assignments by e-mail, and participate in online chats. The program serves eight dioceses and has 300 participants. The program expects to add the Anchorage and Atlanta archdioceses soon, said Thomas Cummings, its director. He thinks nationally the market is approximately 100,000 and they can reach about 20,000 of them (Arnone, 2001).

There is some debate as to whether online courses fit as well with Catholic teaching traditions as more traditional distance learning techniques. The Loyola Institute for Ministry Extension at Loyola University New Orleans, the largest grantor of lay ecclesial-ministry degrees and certification in the nation, offers no online courses. Instead Loyola offers 51 lay ministry degree and certificate programs via distance education. Participants are divided into groups of 12 and meet weekly. Currently there are more than 800 students from 49 states and Britain participating in the program. An on-site instructor guides discussion and shows a video prepared by a Loyola professor (Arnone, 2001).

Online Delivery of Lay Leader Training

The United Methodist Church has recognized that the Internet and other communication technologies can be a useful tool in reaching people by including the following statement in its Book of Discipline which governs the denomination. “Information communication technologies can be used to enhance our quality of life and provide us with a means to interact with each other, our government, and people and cultures all over the world” (“The Book of Discipline,” 2004).

However endorsing a concept is often different from the reality of implementation. For instance, adequate connectivity is necessary to avoid frustrating the participants in any online program. Of the online faithful, 60% have broadband connections (Hoover et. al., 2004). Pastors that are comfortable with using the computer for online research or learning will probably be more likely to encourage their members to attempt online training. Nine of ten pastors have a personal computer at home or church and the typical pastor with a computer spends 15 hours a week on the computer. In fact, 40 percent of pastors have more than one computer in their homes and connected pastors spend an average of 6.7 hours a week online (LaRue, 1999).

Having the capability does not guarantee interest if religious or spiritual people do not use the Internet for religious purposes. 64% of the nation’s 128 million Internet users have done something online that relates to religious or spiritual matters. These online faithful are slightly more active as Internet users than the rest of the Internet population. These 82 million people are devout and more likely to be connected to religious institutions and half go to church at least once a week (Hoover et. al., 2004).

When using the Internet for religious purposes, the online faithful seem most interested in supplementing their traditional faith practices and experiences. In surveys 28% of the online faithful said they had used the Internet to seek information about their own religious faith or exchange information with others (Hoover et. al., 2004). The religious reformation predicted by sociologist Brenda Brasher may truly be beginning (Brasher, 2001). Internet-based programs ranging from orientation classes to Bible study and online discussion groups are a growing trend among churches and other Christian ministries notes Julie Lewis, online technical coordinator for United Methodist Communications (UMC) (Elder, 2005). UMC says they believe a revolution bringing an increased use of Internet technologies to teach, train, and equip people for the work of ministry is coming in next few years (“Web as Ministry,” n.d.).

Online Religious Programs Currently Offered

There are examples of religious based online programs already in place that are not specifically directed to lay leader training. In 2003 UMC created a course that has already been used by more than 1,000 people to learn basics about the denomination (Elder, 2005) and Asbury Theological Seminary is a leader among seminaries educating United Methodists for the ordained ministry with online courses. Students can complete 2/3 of their master of divinity degree remotely (“Web as Ministry,” n.d.).

Some churches are also introducing Internet-based classes and programs. At Ginghamsburg United Methodist Church in Tipp City, Ohio, the Internet connection is so important that the congregation has a dedicated staff position to develop online resources. The church's 4,000 members can engage in Bible study and take Sunday school classes via the Internet. They have installed wireless access in the sanctuary to enable an interactive worship experience. At LifeWay Christian Resources, the publishing arm of the Southern Baptist Convention, one of the most popular programs is the online Bible studies by author Beth Moore says Andrew Young, Internet service coordinator at LifeWay (Elder, 2005).

Comparison of Online Lay Leader Training Programs

The following programs were identified while researching existing online and distance education programs aimed at lay leaders. The programs cover several denominations and faiths. While most are associated with Universities there are several that are supported by denominations and one that is a commercial venture.

Lay Leader Training Program	School/Organization Associated With	Denomination	WebSite
Asbury Online Institute	Asbury Theological Seminary	Methodist	www.aoi.edu
Wesley Ministry Network	Wesley Theological Seminary	Methodist	www.wesleyministrynetwork.com
Equipping Lay Ministry Program	Wesley Theological Seminary	Methodist	www.wesleysem.edu/layministry
Continuing Lay Training (CLT)		Nazarene	http://clt.nazarene.org
Wilke Institute For Discipleship	Southwestern College	Methodist	www.institutefordiscipleship.org
Lumicon Worship Resources	Lumicon Digital Productions -UMC.org	Methodist	www.lumicon.org
UDTSLearning.net	University of Dubuque Theological Seminary	Presbyterian	www.udtslearning.net
Weyerhaeuser Center for Faith and Learning	Whitworth College	Presbyterian	www.whitworth.edu/FaithCenter/ClergyLay/Certificates/LayMinistry.htm
Symmetry		founder is Lutheran	www.symmetryorg.com
The Academy for Spiritual Formation	The Upper Room	Methodist	www.upperroom.org/academy
UMCOMM Training Center	United Methodist Communications	Methodist	http://www.umcom.org/pages/news.asp?class=1&Type=2&ID=932&product_id=0
Satellite Theological Education Program (STEP)	University of Notre Dame	Catholic	http://step.nd.edu

Some programs offered certifications in various areas and others just offered an a la carte choice of courses. They use several different methods to deliver online courses. Some programs offer several options to obtain the course information.

Lay Leader Training Program	Number of Certifications	Number of Courses	Facilitated Online	Un-facilitated online	Face-To-Face Training	Mail Delivered Training
Asbury Online Institute	2	4		Yes
Wesley Ministry Network		4			Yes	Yes
Equipping Lay Ministery Program	2	35	Yes		Yes
Continuing Lay Training (CLT)	7	35		Yes	Yes	Yes
Wilke Institute For Discipleship		7		Yes
Lumicon Worship Resources			Yes			Yes
UDTSLearning.net	1	16		Yes
Weyerhaeuser Center for Faith and Learning	5	10			Yes
Symmetry	1				Yes
The Academy for Spiritual Formation	1				Yes
UMCOMM training Center		6		Yes	Yes
Satellite Theological Education Program (STEP)	5	25	Yes	Yes		Yes

Lay Leader Training Program	e-mail	Chat Rooms	Forums	Online Resources
Asbury Online Institute
Wesley Ministry Network	Yes	Yes	Yes	Yes
Equipping Lay Ministry Program
Continuing Lay Training (CLT)
Wilke Institute For Discipleship				Yes
Lumicon Worship Resources	Yes			Yes
UDTSLearning.net	Yes	Yes	Yes	Yes
Weyerhaeuser Center for Faith and Learning
Symmetry				Yes
The Academy for Spiritual Formation
UMCOMM training Center				Yes
Satellite Theological Education Program (STEP)	Yes	Yes	Yes	Yes

Besides the delivery of course content, a successful program should include ways to effectively communicate with the participants. Some of the sites would only allow access to these features if you were signed up for a course. Looking at the ones that did allow guests, most of the forums or chat rooms had very little participation which raises some concern. Chat rooms and discussion boards/forums are some of the primary tools used to encourage the kind of discussion necessary to allow communities of practice to develop.

Defining Communities of Practice

Wenger, McDermott, & Snyder define communities of practice as groups of people that share a concern, a passion about a topic, or a set of problems. These people interact on a regular basis to deepen their knowledge and expertise in a given area, and even though they don’t necessarily work together, they meet because they find value in their interactions. During the time they spend together they share information, insight, advice, and help each other solve problems. They discuss their common problems, situations, needs, and aspirations as well as explore ideas, and act as sounding boards for one another. They develop a bond by learning together. They also develop a satisfaction from knowing other colleagues that share their perspective and understand their problems (Wenger, McDermott, & Snyder. 2002).

Knowledge should not be confused with information. Knowledge is the ability to use and apply information based on practice and experience. An expert has accumulated not only a wealth of information but also an accumulation of their actions, thinking, and conversations. This knowledge is dynamic and part of their ongoing experience. It is too important to lose and needs to be shared. This knowledge can only be transferred by interaction with others through stories, conversations, coaching and apprenticeships; the type of interactions provided by communities of practice (Wenger et. al. 2002).

Communities of Practice can be Employed to Support Lay Leaders’ Development

The church is more than a repository of Biblical theology, or historical knowledge. It is a living embodiment and practice of knowledge that resides in the faithful. While this knowledge will never be fully understood, it can only be of benefit as a living practice (Scarborough, n.d.)

Communities of Practice can be cultivated to support the continued growth and development of expertise in lay leaders. Renee Elder states that besides offering enhancing options for online learning, the Internet is becoming an effective community-building tool. She cites examples of online discussion boards that offer an online interactive experience that includes discussions of faith, posting prayer requests, and searching for ministry possibilities. It allows the creation of community wherever there is access to the Internet (Elder, 2005).

Mark Stephenson, director of cyber-ministry and technology for Ginghamsburg says the hottest item right now is their Transformation Journal. The program features weekly introductory text and daily Scripture readings. In the online version, participants can write journal entries that are encrypted so they are only accessible by the author. The resource also includes a community forum where participants discuss topics with each other online (Elder, 2005). Jerry Warner, a member of the Ginghamsburg Web ministry team and a regular visitor to the church’s fellowship site comments that reading posts by others helps the team because they see themselves in the postings, which causes them to stop and reflect on their own relationships. He says that people are sometimes willing to share more of themselves online. It helps some people to say things they might not have the courage to say in person (Brown, 2005).

Another example of a developing community of practice is at the Church of the Resurrection, a United Methodist Congregation in Kansas City. The church has about 70 members, all in their 20s, who interact daily through an online discussion board (Elder, 2005). Online communities of practice work well when people are learning from others in the community. People enjoy asking for advice, helping others, learning news, and getting practical information that helps them in their spiritual lives (Brown, 2005).

However, success is not guaranteed. Lee Rainie, director of the Pew Internet and American Life Project has observed that many online communities fall apart when a small number of people begin to dominate the online conversation or extremists decide to force their views on the group. He believes they work best when lots of people participate and share their views and experiences (Brown, 2005). There are many other reasons that a community of practice may not succeed, particularly when used in an online environment. Distance and cultural differences can make it hard to develop the personal connection and trust that is necessary to establish an open dialog among the members. Other times factionalism may poison the group as disagreements turn into religious wars. Cliques can form, or stratification can occur within a group which causes it to split. At times they are just victims of their own success as growing too large can result in the members losing their identification with the group. Other times the group can become too close and outsiders do not feel welcome, or their ideas are rejected because the group has become egalitarian or dogmatic about their methods or ideas (Wenger et. al., 2002).

However, if these potential problems are identified early they can be corrected before the community dissolves. There are also methods and techniques that can be employed that will minimize problems. Setting regular meetings establishes a rhythm to the community and keeps it in the member’s minds. Enabling personal information to be shared so people can get to know one another can also help. Setting up regular conference calls or face-to-face meetings can facilitate building relationships. Online threaded discussions can generate interest and interaction and develop a private space for the community. Relating to and feeling responsible to other community members is a strong force for increasing participation and aliveness within a community of practice (Wenger et. al., 2002).

Conclusion

The United Methodist and Catholic Churches have determined that there is a shortage of lay leaders. One method being employed to address the problem is online training programs for lay leaders. Surveys show that there is a robust community of the online faithful that will use the Internet for serious religious study and reflection. Online lay leader training is currently offered and is accepted as an effective way to deliver courses. These training programs are offered by several denominations with most programs being associated with universities; however there are a few commercial ventures. These programs vary widely in their method of content delivery and the communication tools used. Attempts to build communities of practice appear to have been more successful at individual churches than at online training sites. While there are potential pitfalls, they can be minimized by incorporating good practices that will help nurture these communities of practice to maturity.

References:

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