PLAGIARISM FREE “A” WORK IN 12 HOURS or LESS

adMinisTering eduCaTional prograMs 409

people for service is part of the work we ministers are called to do.
Recruiting and training people to serve shows that you value what God
is doing in those persons’ lives. Equipping will bring a harvest of loyal
followers because it says you trust them to share in your work of the
gospel.”

Putting people in places of service is the church’s greatest oppor-
tunity to mobilize an army for the Lord. Why would we shrink from
giving someone the opportunity to share regularly what God has
said in His Word and what God is doing in that teacher’s life? This is
meaningful and fulfilling work.

Recruiting, however, needs to be done properly. Recruiting work-
ers, especially teachers, should not be a hallway ambush on Sunday
morning but a deliberate, prayerful process whereby a person is in-
formed of the responsibilities of the task as well as the awesome op-
portunity to be in on God’s working in the lives of people.11

“This is beginning to sound like work. What happens after you start
classes?”

“Well before you start these new classes you have to figure out where
they will meet.”

securing adequate space

Every class or teaching unit needs a place to meet. Lack of space is
frequently the reason a church stops growing. There are many ways
to get additional space.

1. Multiple use. Churches are notorious for wasting resources.
Why build a building, equip it, heat/cool it, only to use it for one
hour on Sunday mornings? Granted, multiple usage will require
people to cooperate with others and practice courtesy for the goal of
reaching more people for Christ. Multiple use of buildings requires
planning for additional parking on site as well as additional pre-
school units.

2. Temporary space. Modular classrooms may be available for
rent. Pay attention to zoning restrictions and the fact that such build-
ings may take up parking spaces.

11 Refer to chapter 22, “Ministering alongside Volunteers,” for detailed suggestions for
doing this.

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410 Bob Mathis

3. off-campus space. Sometimes space can be obtained in nearby
schools, hotel meeting rooms, or business conference rooms for Bible
study groups, especially at lunchtime. One advantage with these
kinds of spaces is that parking comes with it. Among the disadvan-
tages is that this space usually can only accommodate adult classes.
This is also the case with home study groups.

“So now I have all these people, workers, and classes. What happens
next?”

“You have to keep up with them, and you do that by getting out of the
church building.”

conducting outreach

One often hears that church visitation is dead. Perhaps this is the
excuse of lazy ministers, but it is hardly the truth. Outreach is a daily
activity in all kinds of businesses. Why would it not be an essential
activity of the greatest enterprise in the world?

Make a first impression that says, “We care about you and your
family.” After someone visits your church, a contact needs to be
made in person. This does not need to be a long visit; just a stop at
the door with a gift, or a reminder and an invitation to join an FBS
class, is usually sufficient. Set a consistent day and time for outreach.
Visitation programs that are planned with a regular procedure for
making assignments and receiving reports are more likely to occur
than spontaneous ones.

Remember, earlier is better. The quicker a church prospect can
put a human face with the church, the more likely a good impression
can be made. Also, make good use of e-mail and the telephone to
contact busy people.

“If you do FBS right, you will notice when people are absent. If you
check on them, you will often find out that there is some kind of a need.
Then you can see how God puts us together in the church so we can help
carry one anothers’ burdens.”

Ministry

FBS classes provide ministry in times of crisis as well as promoting
the socialization component.

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adMinisTering eduCaTional prograMs 411

care groups. In times of personal crisis, the FBS class should be
considered a first line of support for the church. This is one of the
reasons classes need to be small enough so that members know and
care about the family that is hurting.

Fellowship groups. The nonchurched world has the view that
people in church sit around complaining that someone somewhere
might be having fun. We need to involve people in fun times as well
as serious Bible study times. FBS classes should have some kind of
social event to which prospects are encouraged to attend at least
once per month.

attendance support

High attendance days and other churchwide special emphases are
sometimes needed. This will allow class members to see how the or-
ganization fits in with the whole of the church.

evangelistic harvest

As teachers observe the interaction and questions of members of
the class who have not made a personal commitment to Christ, they
should arrange for some personal one-on-one time with those class
members.

“I am beginning to see what the scope of the job is, but how does a
church keep everything on track?”

“Well son, that is the real leadership question, isn’t it?”

evaluation and Planning

At least quarterly the leadership council should receive reports
from all age groups and evaluate the FBS as a whole, focusing on
questions like the following:

Are you hitting your enrollment goals?1.
Do you have an adequate number of prospects to conduct out-2.
reach and start new classes?
Have you added enough new units to take care of the 3.
enrollment?
Do you have trained workers in sufficient numbers to ad-4.
equately staff your classes?
Are you offering training opportunities on a regular schedule?5.

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412 Bob Mathis

Are your workers taking advantage of regular training?6.
Do you have sufficient space for each unit?7.
Are you making enough contacts to maintain attendance?8.
Do you have enough people involved in outreach to be 9.
effective?
Does you attendance reflect a healthy FBS program (40–60 10.
percent)?
Are FBS members participating in worship?11.

Once evaluation is made, the council can take appropriate cor-
rective actions to improve ministry operations. See chapter 23,
“Evaluating the Teaching Ministry,” for more information about
evaluation of educational programs.

“I am puzzled by one thing—where do you get all those qualified
workers?”

“Remember one member of the leadership council was a training coor-
dinator. This person would have the job seeing that workers are properly
recruited and trained. This could be done in a small church by one per-
son, but in a larger church it would probably require a team representing
all the age groups.”

Training for Teachers, support staff, and
other Volunteer church Workers

The Task of church Training

Support FBS by providing a well-trained staff of workers to teach,
conduct outreach, evangelize, and minister to members and non-
members and support the overall work of the church by training peo-
ple to serve in a variety of roles as identified and needed by the church.

goals of Training

Quality FBs Faculty1. . Conduct training in teaching methods,
age-group needs, learning styles, and educational technology.
Quality FBs staff2. . Provide instruction in effective outreach
activities and ministry performance.

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adMinisTering eduCaTional prograMs 413

church support3. . Train church members to serve on church
committees, on ministry teams, in deacon ministry, and in spe-
cial church projects.

administration

The training coordinator of the leadership council plans training
events and enlists personnel to conduct training. These would in-
clude such things as:

FBs Worker Training/Planning1. . Annual training events should
be planned for FBS teachers and staff.
ongoing Training2. . Such as weekly teacher training and out-
reach ministry planning.
church Training3. . Annual training for church ministry teams/
committees, and deacons.

“Well that takes care of the church workers, but what about those
people who want more?”

“The training coordinator takes care of those needs too.”

comprehensive Programs for in-depth
education in Personal and corporate

discipleship for church Members

Purpose of discipleship Training

Develop an ongoing curriculum of classes, private study, and
mentoring experiences to lead the individual believer to be able to
survive in today’s culture and contribute to the work of the church.
New Testament discipleship is a corporate matter. “Disciple” (math-
etes) is used, with a few exceptions, in the plural. In the language of
the epistles, it is replaced with corporate images and metaphors—
brothers, sisters, body, building, family of God, nation. Training
members how to live as the body of Christ is essential.

goals of discipleship Training

1. Assist new believers to grow in their spiritual life through in-
struction in the spiritual disciplines, Christian doctrine, and applica-
tion of Christian principles for everyday living.

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414 Bob Mathis

2. Develop personal habits of Bible study, stewardship, prayer, and
devotional reading through classes, personal study, accountability
groups, and mentoring.

administration of discipleship Training

The training coordinator of the leadership council identifies
congregational needs and interests and plans discipleship classes
and studies to meet these needs. This can be done through use of
congregational surveys, discussion groups, and suggestion boxes. In
medium to large churches, there may be a need to create a disciple-
ship council to coordinate offerings specifically designed for women,
men, parents, and families.

The training coordinator, working with other interested church
members, develops an ongoing curriculum of classes, private study,
and mentoring experiences. The training coordinator enlists person-
nel to conduct classes, seminars, and retreats to facilitate personal
and corporate discipleship.

evaluation and Planning of discipleship Training

As the leadership council prepares to have its quarterly meeting,
the training coordinator will evaluate the classes conducted to mea-
sure their effectiveness and ensure adequate coverage of courses in
the curriculum. As requests for new classes or repeated classes are
received, options for new courses are developed.

“Well Dad, it sounds like you have given this a lot of thought. Would
you like to start off by helping me get ready to talk to my church leaders
about moving to Foundational Bible Study in my church?”

discussion Questions

How would you view the “gut issue” questions? Are they really 1.
that important?
This approach views evangelism and assimilation as responsi-2.
bilities of the whole church rather than a separate program. Do
you agree? Explain your answer.
What are the pros and cons of open, small-group Bible study?3.
What should we call our main, churchwide Bible study 4.
program?

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adMinisTering eduCaTional prograMs 415

How important is scheduling in making Bible study effective?5.
List advantages of on-campus and off-campus Bible study 6.
classes.
Concerning curriculum, what should we study—the Bible or 7.
anything that is spiritual?
Should we use Southern Baptist curriculum or anything we 8.
want? List pros and cons.
Who should control the curriculum choices we have—the 9.
church or the class? Why?
What problems do you envision with the leadership council?10.
How much priority does your church give to enrolling new 11.
people?
How important are recruitment and training new workers?12.
What does your church do to create new, usable space?13.
What kind of outreach program does your church use? Is it 14.
effective? Whom does it reach, non-Christians or transfer
Christians?
How do you use evaluation in your church?15.

Bibliography

Anderson, Andy, and Linda son. Effective Methods of Church
Growth. Nashville: Broadman, 1985.

Arn, Charles, Donald McGavran, and Win Arn. Growth: A New Vision
for the Sunday School. Pasadena: Church Growth, 1980.

Barnett, J. N. A Church Using Its Sunday School. Nashville:
Convention, 1937, revised 1955.

Clemmons, William P. “The Contributions of the Sunday School to
Southern Baptist Churches.” Baptist History and Heritage, volume
XVIII, number 1, January 1983.

Dobbins, Gaines S. The Church Book. Nashville: Broadman, 1951.
Flake, Arthur. Building a Better Sunday School. Nashville: The Sunday

School Board, 1934.
____________. Sunday School Officers and Their Work. Revised.

Nashville: The Sunday School Board, 1952.
____________. The True Functions of the Sunday School. 3rd ed.

Nashville: Convention, 1930.

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416 Bob Mathis

Fish, Roy E. “Lee Rutland Scarborough.” In The Legacy of
Southwestern, ed. James Leo Garrett Jr. North Richland Hills, TX:
Smithfield, 2002.

Fitch, James E. “Major Thrusts in Sunday School Development since
1900.” Baptist History and Heritage, volume XVIII, number 1.
January 1983.

Gangel, Kenneth O., and Warren S. Benson. Christian Education: Its
History and Philosophy. Chicago: Moody, 1983.

May, Lynn E. “The Emerging Role of Sunday Schools and Southern
Baptist Life to 1900.” Baptist History and Heritage, volume XVIII,
number 1. January 1983.

Piland, Harry M., and Arthur D. Burcham. Evangelism through the
Sunday School. Nashville: Convention, 1989.

Sizemore, John T. Church Growth through the Sunday School.
Nashville: Broadman, 1983.

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417

Chapter 22

MINISTERING ALONGSIDE
VOLUNTEERS

Esther Díaz-Bolet

Based on the gift they have received, everyone
should use it to serve others,

as good managers of the varied grace of God.
(1 Pet 4:10)

If the church would see the life and work of
each member as part of the mission of the church,

then every member would be active.1

The green Meadow Blues

B
ro. Luis Sánchez, pastor of Green Meadow Baptist
Church, sensed his apprehension mounting. Time was
nearing for him to meet with Olga and Brian, the co-

chairs of the committee that recruits and nominates volunteers
to serve in various church ministries. He prayed for an optimis-
tic report. Surely things would be different this year, consider-
ing they had added two staff positions and the membership
had increased significantly. A knock at the door interrupted his
thoughts. It was Olga and Brian, looking exhausted and frus-
trated. Olga explained that once again they had a shortage of
volunteers to fill the vacant slots for the upcoming church year.
Brian added that most of the volunteers that had been serving
for the last few years were either burned out or unreliable. They

1 G. Nelson, Service Is the Point: Members as Ministers to the World (Nashville:
Abingdon, 2000), 7.

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418 Esther Díaz-Bolet

knew that it was time for an extreme makeover of the volunteer min-
istry, but where would they begin?

Sound familiar? Perhaps you, too, have encountered a similar
situation and have wondered what to do. Regrettably, this is a recur-
ring dilemma that has many churches singing the blues. But what is
the source of the problem? Is it spiritual? Is it administrative? Is it a
leadership issue? Is it a lack of commitment? Or is it all of the above?
There is no one simple answer to this complex issue, but there are
viable solutions.

In this chapter we will examine the terms volunteer and laity
and the perceptions associated with these. Then we will establish
a biblical and theological rationale for volunteer service in the
church. Finally, we will focus on the practical aspects of recruit-
ing, placing, training, monitoring, motivating, and retaining lay
leaders.

What is in a name?

The purpose of this section is to dispel negative implications
that may be associated with the words volunteer and laity in refer-
ence to the unpaid servants of the church. Webster’s New Collegiate
Dictionary defines the two words in this manner. Volunteer is one
who enters into or offers himself for a service of his own free will.
Laity refers to the people of a religious faith as distinguished from its
clergy.

Although the definition of volunteer itself is impartial, numer-
ous negative perceptions are associated with the word. In the minds
of some, volunteer may create erroneous images, resulting in faulty
concepts: “Volunteering in the church is optional.” “No expectations
can be placed on volunteers; they are not paid employees.” “No com-
mitment is required of volunteers.” “If the work is done poorly, well,
they are only volunteers.”

The definition for laity, however, helps to perpetuate some of the
negative connotations associated with the term, such as “second
class,” “lower standard,” “not as capable,” “perform only menial
jobs.” As the definition indicates, laity is distinguished from clergy,
which is defined by Webster’s New Collegiate as “a group ordained for
religious service.” In other words, it is unpaid versus paid, common

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MinisTering alongside volunTeers 419

versus elite, mediocre versus excellent. This distinction lends itself to
an unwholesome and unproductive attitude resulting in a “we” and
“they” mentality. Such distinction, not present in the early church
culture,2 produces a ministry that is mainly clergy centered, that de-
termines the validity of a ministry according to remuneration, and
that hinders the work of the church by minimizing the involvement
of all believers in service.

Throughout this chapter, the terms congregational minister, ser-
vant, and leader will be used interchangeably with volunteer and laity.
These terms are regarded as titles of honor because volunteers have
been called into the body of Christ, sharing the same privileges and
responsibilities as other believers. Thus, any negative meaning asso-
ciated with the words volunteer and laity is discouraged. Lay leaders
are equal partners in ministry with paid staff.

What is your opinion? What are your beliefs or perceptions con-
cerning church volunteers? Since our beliefs drive our perceptions
and behavior, let us review the basis of our beliefs. We will examine
the Scriptures to establish a foundation for Christians serving in the
church.

serving god is not optional: a Biblical
and Theological rationale

Bestowing the privilege and responsibility of service on all believ-
ers had its inception in the mind of God. “For we are His creation,
created in Christ Jesus for good works, which God prepared ahead
of time so that we should walk in them” (Eph 2:10). God designed a
strategy of service for His chosen people. “But you are a chosen race,
a royal priesthood, a holy nation, a people for His possession, so that
you may proclaim the praises of the One who called you out of dark-
ness into His marvelous light” (1 Pet 2:9). Jesus modeled it. “For
even the Son of Man did not come to be served, but to serve, and to
give His life—a ransom for many” (Mark 10:45).

God, our Creator, Sustainer, and Redeemer, called, gifted, and
empowered each of us for service. Let us look at each of these verbs
more closely.

2 See Ephesians 4.

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420 Esther Díaz-Bolet

called

The term church in the New Testament is ekklesia, a compound
Greek term of ek and klesis, literally meaning “the called-out ones.”
This Greek term was used in the Septuagint to translate the Hebrew
word used in the Old Testament that referred to the nation of Israel
convened before God, submitted to His divine authority, and called
out for His purpose.3

The New Testament church succeeded the Old Testament Jewish
community. The early church was a close knit body of believers,
Jews and Gentiles, who lived in a new relationship to God. The term
church in the New Testament has a twofold meaning. First, the term
most often refers to a local group of born-again, baptized believers
of Christ, who are called out to accomplish God’s purposes. Second,
the church is regarded as the body of Christ, which includes the re-
deemed of all the ages.4

Paul states in 2 Tim 1:9 that God “has saved us and called us with
a holy calling, not according to our works, but according to His own
purpose and grace, which was given to us in Christ Jesus before time
began.” Christians have been set apart to carry out God’s mission.
We are God’s servants called by God Himself.

gifted

Through the Holy Spirit, God has gifted each believer with one or
more spiritual gifts to fulfill the call. “A spiritual gift is an expression
of the Holy Spirit in the life of believers which impacts them to serve
the body of Christ, the church.”5 The gifts are exercised by the be-
lievers under the direction of the Holy Spirit, enabling us to respond
to the call of God. Diverse yet working in harmonious unity, spiri-
tual gifts are the spiritual tools for service with the purpose of build-
ing up the body of Christ. The spiritual gifts are discussed in Romans
12; 1 Corinthians 12; Ephesians 4; and 1 Peter 4.

Just as each part of the human body has a particular and necessary
function, each gift is essential and equally needed in the proper func-
tioning of the body of Christ. Paul expressed it this way: “From Him

3 Morlee H. Maynard, comp., We’re Here for the Churches (Nashville: LifeWay, 2001), 7.
4 Ibid.
5 C. G. Wilkes, Jesus on Leadership: Becoming a Servant Leader (Nashville: LifeWay,

1996), 38.

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MinisTering alongside volunTeers 421

the whole body, fitted and knit together by every supporting liga-
ment, promotes the growth of the body for building up itself in love
by the proper working of each individual part” (Eph 4:16). Each of
us has a contribution that is ours alone to make. There are no worth-
less parts in the body of Christ. Therefore, “based on the gift they
have received, everyone should use it to serve others, as good manag-
ers of the varied grace of God” (1 Pet 4:10).

Called and gifted by God, each Christian has a significant con-
tribution to make to maintain the church in proper working order
as intended by God. Romans 11:29 reminds us that “God’s gracious
gifts and calling are irrevocable.” Each one of us has a sacred call, a
solemn responsibility to identify our gifts, and a blessed privilege to
exercise them for the glory of God.

empowered

At the moment of salvation, we are sealed by the Holy Spirit:
“when you believed in Him, you were also sealed with the promised
Holy Spirit. He is the down payment of our inheritance, for the re-
demption of the possession, to the praise of His glory” (Eph 1:13b,
14).

Once saved, we remain in God. “This is how we know that we
remain in Him and He in us: He has given to us from His Spirit”
(1 John 4:13). We know that God has given us diverse gifts to ac-
complish His work. “Now there are different gifts, but the same
Spirit. There are different ministries, but the same Lord. And there
are different activities, but the same God is active in everyone and
everything. A manifestation of the Spirit is given to each person to
produce what is beneficial” (1 Cor 12:4–7).

Serving our Lord is a high privilege and a weighty responsibility.
We may feel overwhelmed by the realization that we are inadequate
of ourselves to accomplish anything for God. This is a human reac-
tion, indeed, but rather than responding from a place of scarcity, let
us be encouraged in knowing that God has empowered us by His
Spirit.

We have this kind of confidence toward God through
Christ: not that we are competent of ourselves to consider
anything as coming from ourselves, but our competence is

TMC.indb 421 5/20/08 10:34:49 AM

Yount, William. The Teaching Ministry of the Church : Second Edition, B&H Publishing Group, 2008.
ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/amridge/detail.action?docID=665100.
Created from amridge on 2021-03-28 19:18:39.

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422 Esther Díaz-Bolet

from God. He has made us competent to be ministers of a
new covenant, not of the letter but of the Spirit: for the let-
ter kills, but the Spirit gives life. (2 Cor 3:4–6)

We are made competent, that is, we are empowered by God to serve
Him. Thus, maintaining our focus on God’s possibilities rather than
our impossibilities encourages us to …