APEST ministry

Student’s Name: Debra Gillies Module Code: Mmin 300 Word Count: 3,878 (excludes bibliography, appendices and footnotes) Assessment Title: Discuss Hirsch and Catchims approach to apostolic ministry in light of its claims to create innovative and entrepreneurial moments with particular reference to the fivefold ministries. What criticisms have scholars made of their and what are the strengths and weaknesses of these critiques? 1st Marker’s Name: 2nd Marker’s Name: Uncapped Mark: % (Any penalties for written assignments are to be applied by the prog. team, penalties for live assessments are to be applied by the markers) Feedback (What was good about this work, what needs to be done to improve it, etc.) (Markers can insert bubble comments here. If the marked work is downloaded as a pdf the comments will be displayed at the end of the pdf.) Markers put a letter grade in the category that applies. The categories are: 100-80% Outstanding (A*) 79-70% Excellent (A) 69-60% Very Good (B) 59-50% Good (C) 49-40% Adequate (D) 39-20% Fail (F*) 19-0% Not a reasonable attempt (F) In filling in the coversheet the marker will not put a numerical percentage but a letter grade (in the grade awarded column, and a percentage mark will be added in the uncapped mark criteria) Essay and Exegesis Live Assessment PDP and Reports Letter Grade Awarded Command of Topic Command of Topic Reflective  (e.g.A-F) Integration of Sources Sources: Well-chosen Range of perspectives Understanding   Structured Argument Critical distance and analysis Self-evaluation   Critical Distance Delivery: Clear, engaging, confident Predictive skills   Referencing, clear use of conventions Use of media Sources   Grammar, Spelling, Syntax Creative, planned creatively, organized Use of Journal   Bibliography Timing and smooth running  Bibliography    Hirsch’s and Catchim’s approach to apostolic ministry. Introduction This essay will seek to discuss Hirsch’s and Catchim’s approach to apostolic ministry in light of its claims to create innovative and entrepreneurial movements with particular reference to the fivefold ministries. It will discuss criticisms that other scholars have made of their work and what strengths and weaknesses can be taken from these critiques. In their book “The permanent revolution” Hirsch & Catchim (2012). Hirsch and Catchim use a four-part structure. Firstly, in part one they justify the A.P.E.S.T. (Apostle, Prophet, Evangelist, Shepherd, Teacher,) ministry by providing vital theological arguments using Ephesians 4:1-16 as their framework. Hirsch & Catchim (2012). Pp. 3-93. In part two they differentiate between “A” apostles the originators of the DNA and “a” apostles the guardians of the DNA. They describe the role of the “a” apostle in the contemporary church today. They also explain the different roles between Pauline and Petrine apostolic ministry. I will attempt to explain these differences further on in this essay. Part three defines apostolic leadership as being innovative and entrepreneurial thus creating new movements. Finally, part four addresses structures for apostolic organisation. Part one: Ephesians 4:1-16 frameworks for ministry Hirsch & Catchim (2012). P.1. By applying theological arguments using Ephesians 4:1-16 as their framework Hirsch and Catchim attempt to justify why APEST ministry is a vital framework for building up the body of the church in order to create movements. They note how unity, diversity, and maturity are three movements that flow through Eph:4:1-16, firstly unity (vv.1-6), diversity/APEST (vv.7-11) and ultimately maturity (vv.12-16). They explain how over the years the Western church has taken a dangerous path by being focused on the gift of the Shepherd/Pastor and teacher excluding the Apostle Evangelist and Prophet. They claim although many missional leaders recognise the significance of Ephesians 4 and APEST ministry they modify so as not to offend prevailing ecclesiological sensibilities. Christopher B Beard in his review of the book concurs that its challenges the conventional thinking held by many scholars but that anyone with a vision will welcome the challenge and could find it valuable for restoring the missional nature of the church. Beard Christopher B. Hirsch and Catchim suggest that the exiling of the APE types from the equation removes the needed tension between those on the ground APE (apostle, prophet, evangelist) and those managing the ground ST (Shepherd, teacher), and meddles in the very mechanism that Jesus intended in order to be a fully functioning church. Hirsch & Catchim (2012). p.17. They further note how having only two types in the mix leads to dysfunctions and fractures the unity of the church. Hirsch & Catchim (2012). P.17. Using the metaphor of pioneers and settlers they explain how the function of the apostles is that of pioneers and a much-needed asset to the church and also how they are custodians of the DNA of the church not originators of the DNA, the apostle creates the environment that gives birth to other ministries by hosting the DNA of Jesus’s church. It gives birth to the prophet’s function and together with the prophet’s function, it establishes the foundational ministry of the church (Ephesians 2:20). They explain how without the prophet the evangelist can become shallow, and God becomes an Idol. The holiness of God is honoured and respected through the prophet. The evangelists are the recruiters who bring people into relationship with Jesus through the gospel and their function initiates the shepherd/teacher roles discipling the need for self-awareness, teaching Christ likeness which in turn leads to maturity and understanding. Hirsch & Catchim (2012). p.115. There was a time when there was little need to evangelise because people would just come into church but now that the Western church is in decline a new method is needed to connect to culture. In a previous book “The shaping of things to come” Frost and Hirsch use the term liminality, a borrowed term from the field of anthropology to describe the church in post-modern context explaining that we need to search for new maps if we are to move forward in relation to mission in this post-modern world. Frost and Hirsch. (2003). The Apest model enables people to recognise their gifts and build on their weaknesses. One of the strategies for recognising strengths and building on weaknesses is something that Hirsch and Catchim call “base and phase" Hirsch & Catchim (2012). p.76. which basically entails finding your own core gifting then finding out who is gifted in the gifts you are weakest in and walking alongside those gifted in that area in order to build each other up in all the gifts so that we are all prepared for service. NT Wright notes in Ephesians 4; Verse 12 indicates clearly that the point of God calling people to the Apostle’s, Prophets, Evangelists, Pastors and Teachers is so that every Christian can serve in the way they are called to do for the building up of the whole body. NT Wright (2002). P.48. After 1700 years of living in Christendom re-establishing the building blocks of the fivefold ministries of the apostle, prophet, evangelist, Shepherd and teacher is an attempt to revitalise the church and create new version. Although the Western church through Christendom has been influential, John Drane in his book “The Macdonaldization of the church” suggest the influence of the Western church has not always been positive. Drane (2000). P.18. He notes; When the church neglects these human dimensions of the gospel, its own spiritual power is diminished, and it’s right to say anything at all to the wider culture is seriously compromised. Drane (2000). P.18. Introducing APEST to an already established church culture would need the Petrine model of apostleship which differs from the Pauline model in that it is inward focused whereas the Pauline model is outward focused. Paul is described as the pioneer whereas Peter is the mobiliser who redefines identity by shaping perceptions values and goals of the group. Part two: The role of the apostle Many scholars believe the gifts died with the Apostles whose primary role was to write the Bible. Todd Billings is one of these people and although he admits that the incarnational model challenged him and he found it appealing he suggests that it is practically impossible to be carried out. It would seem he has misunderstood the notion of incarnational mission when he alleges no Christian can become Christ, or truly identify with him or with the people they are seeking to relate. Billings (2011). P.125. This misinterpretation must be avoided because the idea of embodying Christian truth as lived out experience does not mean becoming Christ, but is a vital means of making Christ real to the world. Some scholars question the validity of a permanent revolution whilst others believe that it is essential to create movements of the faith, NT Wright states; By 6 o’clock in the evening of the first Good Friday, the world changed. A revolution had begun. The first sign of the difference came on the third day, when Jesus was raised from the dead. Wright (2016). P.355. Hirsch and Catchim argued that Jesus intended the church to be a permanent revolution and redefine the roles of the apostle ‘a’ today. Darren Cronshaw in his review of the book notes it argues church has a permanent revolution, borrowing from a "Trotskian” term to describe ongoing renewal and movement. Darren Cronshaw (2013). He concludes that although many have assumed apostolic leadership is only for the twelve they offer a theological basis for apostolic leadership and he looks forward to experimenting with the a APEST hats. The differences between the Pauline and the Petrine apostolic functions are explored in the book. The Petrine type is the mobiliser and is steeped in Jewish perspective and acts as custodian and steward of the DNA and not as originator of the DNA as the (large “A”) Apostles were. Hirsch & Catchim (2012). p.144. They note the word apostle is mentioned 80 times in the New Testament and many times referring to others other than Paul and the twelve, Hirsch & Catchim (2012). P.100. and how apostolic influences are almost always detected in and around major cultural shifts in history. Hirsch & Catchim (2012). P.138. Recognising Lawrence Miller’s typology of leadership as useful in pointing to the correlation of life cycles and leadership roles, Hirsch & Catchim (2012). p.138. Hirsch and Catchim suggest instead of Miller’s model simply we can apply APEST typology to Ephesians 4. When applying this typology, they suggest that the Apostle, Prophet, Evangelist will dominate early stages whereas the Shepherd/Teacher is needed to then develop and sustain. Although dominating the early stages the APE are the seeders of the DNA living close to the core themselves. They are what Dallas Willard an influential theologian and thinker would call “radical traditionalists who are stirring up the primal Coals.” Hirsch & Catchim (2012). P.149. John Stott suggest that; "we must not define the church in terms of its leaders (as the Roman Catholic Church does) but rather define leaders in relation to the church.” Stott (2002). However, although early on in his work Stott carefully defines the difference in the New Testament use of the term ‘apostle’ he exegetes Paul’s apostolic models of ministry in terms of pastorate. Part three: apostolic leadership In part three apostolic leadership is described as being both innovative and entrepreneurial. Innovative because of a willingness to break traditional ideas and methods and being able to move from the known to unknown-unexplored territory. Hirsch and Catchim suggest that the “Holy rebels are our greatest pioneers” because they break from the herd mentality and innovate and pave the way for others. Hirsch & Catchim (2012). P.165. Another innovative characteristic of the pioneer is the ability to invent the future whilst dealing with the past, where often they have experienced the realities of insufficient methods and outdated strategies. However, failure does not have to be seen in a negative way, Thom Keller founder of “IDEO" the global design company is known for saying “fail early, fail often," Hirsch & Catchim (2012). P.163. it is how failures are dealt with that matters. This is where it is suggested the entrepreneurial skills come into play. The entrepreneurs are the visionaries who are not afraid to experiment and learn. Creative imaginations will take failure and the realisation of limitations of formulaic approaches and explore how they could work in new contexts, rather than just forsake the approaches altogether. Entrepreneurs are the risk takers that create movements rather than institutions because they are willing to think outside the box. The majority of people do not like to take risks and prefer to stick with what they know and this is especially so in churches, Hirsch and Catchim suggest; It takes a courageous act of visionary leadership in churches to refocus the organisation, give it a needed sense of urgency, and then relocate the resources necessary to create a more enterprising ecclesiology. Hirsch & Catchim (2012). P.166. They suggest that there are seven elements that are present in genuine entrepreneurial people I will briefly list the seven elements, which are’ An internal freedom to explore; a sense of holy dissatisfaction; capacity for ideation; an ability to take on risk; permission and the space to experiment; entrepreneurial intensity; dogged resiliency. Hirsch & Catchim (2012). P.170. The Pauline entrepreneur embodies both pioneering and entrepreneurial characteristics and is primarily a cross-cultural missionary, whereas the Petrine model is both innovative and intracultural. Hirsch and Catchim explain both models are needed to create movements. The disciples created movements by taking risks and being innovators of the faith without worrying about failure or risk. Hirsch and Catchim quote Wayne Gretzky, the great Canadian hockey player who said “you miss 100% of the shots you don’t take” and suggest we need a new way of defining success and failure. Hirsch & Catchim (2012). P.192. It can be risky moving from the centre to the edge and does not always result in good rewards but society is changing and most of these changes are brought about by information technology. This is something Alan Roxburgh recognises, noting how in general the church has responded to social change by seeking to improve its already existing programmes and training which are usually aimed at serving the church and its already existing members whilst ignoring what is happening in the wider world. Roxburgh (2010). Michael Frost, is in agreement with Roxburgh that the church focus has been on finding ways to increase and maintain membership and has resulted in ‘a market shape church’. Frost (2011). P.63. Creating movement does not happen by digging a hole deeper in one place when your vision is to see it on the other side of the road. That does not make sense you need to cross the road and cultivate the ground ready to dig new holes. However, in the past there have been abuses and Wolfgang Vondey in his review of “He gave Apostles" notes how the authors make a clear distinction between recognising and institutionalising apostolic ministry. Vondey (2005). Book review He notes; The questions asked in the book highlight apostolic ministry, apostolic functions, and apostolic results rather than apostolic names and apostolic leaders. The authors urge that discernment, accountability and credibility should characterise the restoration of apostolicity in today’s churches. The scandalous practices and radical strategies that exemplify much of the restorationist ethos of the past should make way for a more holistic approach to the apostolic mission. Vondey (2005). Book review Hirsch and Catchim make a clear distinction between apostolic names and apostolic functions and pave the way forward to eliminate abuses of power. They do this by giving clear distinctions to the roles of the apostles rather than focusing on the healing gifts which tended to feed into the godlike celebrity status claimed by some charismatic leaders in the past. Part 4: Organising movements In the final section of their book Hirsch and Catchim attempt to give direction on how to organise an apostolic movement within the church. They suggest that mission needs to be put back into the basic equation of the church noting that, Experience tells us that the church that aims at ministry seldom gets to mission even if it sincerely intends to do so. But the church that aims at mission will have to do ministry, because ministry is the means to do mission. Hirsch & Catchim (2012). P.206. Thinking like a movement, is the realisation that the mission is Gods and they suggest the organising principle should be that God is on the move and he intends to take us on the journey with him, this coincides with the Missio Dei theology. Dislodging machinelike hierarchy that the Western church has inherited, and reframing how we see God’s people as a movement where everybody has the potential to participate they suggest is more in line with the church Jesus intended. Hirsch & Catchim (2012). P.208-210. Apostolic movements when implemented properly are transformational creating vision for society inspiring the sense of purpose where everybody has a role to play. Hirsch and Catchim note; An apostolic movement takes its cue from the biblical teachings about the church in the body of Christ (1 Corinthians 12; Ephesians 4: 12-16), the living Temple (1 Peter 2: 4-5), the ecclesiastical and movement, as well as Jesus’s teachings about the organic nature of the kingdom of God. We must allow these metaphors and ideas to reframe the way we see God’s people as a movement. Taken together they provide powerful, theological substantial pathways to re-imagine organisation from an apostolic perspective. Hirsch & Catchim (2012). P.209. However, many scholars are still sceptical and worry about abuses in apostolic ministry one of there their biggest argument is people acting like god and new converts believing they have the gift of healing, Richard Mayhue senior vice president and dean Professor of theology and pastoral ministries argues, new converts are totally ignorant of history and have no experience in interpreting the Bible so would have no comprehension of the complex subject of miracles. He notes false teachings of instant healing have caused more damage than good. He criticises Benny Hinn a practitioner of healing and author of Lord, I need a miracle, as being a false teacher and misinterpreting Scripture. Mayhue (2003). Article. This is something many other scholars concur with believing the healing gifts died with the apostles and so reject Apostolic ministry altogether, but it is shown through a new lens by Hirsch and Catchim bringing new insights into the gifts and their functions. Michael Frost suggests, At a time when being apostolic has great appeal, this book is a Biblical reality check. Alan Hirsch, along with Tim Catchim, brings his trademark skill of integrating theological, organisational, and sociological insights, as well as his good-natured love the gospel and God’s people. Hirsch & Catchim (2012). Back cover. Creating decentralised movements Hirsch and Catchim explore the idea of decentralisation and networking, in the book 'The Starfish and the spider’, written by Ori Brafman and Rod Beckstrom based on numerous examples of decentralised networks from alcohol Anonymous to skype along with others, the authors note how the spider and starfish might look like the same organisation but are worlds apart. If the spider loses a leg it might well be able to function however, the Starfish is a different animal altogether. Cut off the leg on the starfish and another grows back, and the leg that was cut off will actually grow into another starfish. Cut the starfish into ten pieces, and you end up with ten starfish. Each element in its system has the full capacity to reproduce itself. Hirsch and Catchim note, If one observes what is going on in the book of Acts, one can easily discern that New Testament ecclesiology is more like the starfish than the spider. The same is true for the grassroots church in India, church multiplication associates, and many other apostolic movements. Hirsch & Catchim (2012). P.213. Transformational vision for society creating a sense that everyone has a role to play they suggest, will begin to spread like viruses. This may sound risky and even chaotic but as long as the base formula the DNA and accountability are maintained we can begin to plant movements and not churches. Hirsch & Catchim (2012). P.217. It is a mixture of chaos and order, Richard Rohr in his book ‘The Divine Dance’, notes that it makes sense that God would create a world that continues to create itself, he uses the phrase ‘spontaneous order’ an adaption by natural selection. Rohr (2016). Dee Hock founder of the Visa Corporation coined the phrase ‘Chaordic’ the word is a mixture of chaos and order. When deeply held purpose and set of principles are at the centre and room for creativity at the edges this is the mixture of chaos and order. Hirsch & Catchim (2012). P.218. The purpose and principles at the very centre provide order and permission for the organisation to evolve and become a vital, living set of beliefs. Hirsch and Catchim suggest the original Jesus movement was Chaordic. They also stress that creating movements requires organisation, but can morph into institutions becoming controlling entities, resisting the prompting of the spirit. Discipleship is at the heart of developing movements and empowering the people of God in order to activate Christ-like believers. New maps are needed in order to create true missional communities that are organic and reproduce disciples. (Matthew 28:18-20). Henry Venn developed the concept of indigenous churches based on the three self-principles: self-governance, self-support, self-propagation, Hirsch & Catchim (2012). P.230. Hirsch and Catchim suggest this could be expanded by adding a fourth principle making the “four self-principles", which are, Self-organising, self-generating, self-sustaining, and self-reflective, Hirsch & Catchim (2012). P.232. they explain that this will steer us away from many problems related to institutionalisation and avoid unhealthy dependencies down the track. Hirsch & Catchim (2012). P.232. Self-organising: They suggest this should be relatively easy for the church because of not only do they have the guiding presence of the Holy spirit Hirsch & Catchim (2012). P.232. (1 Corinthians: 3-16), a relationship with the Lord himself but also the built-in intelligence by which it can operate Hirsch & Catchim (2012). P.232. (Ephesians 4:7-16; 1 Corinthians; 12-14; Romans 12:1-7). Self-generating: Each community should be responsible for its own survival and its ability to reproduce by evangelising, discipling and planning the gospel. Hirsch & Catchim (2012). p.234.N. Cole, author of “Organic Leadership: Leading Naturally Right Where you are” notes; If you can’t produce disciples, you can’t reproduce leaders. If you can’t reproduce leaders, you can’t reproduce churches. If you can’t reproduce churches, you can’t reproduce movements. Cole (2009). In Hirsch & Catchim (2012). p.235. Self-sustaining: churches that create buy in through discipleship are more likely to succeed Hirsch and Catchim explain how although it is generally thought the more financial resources better the outcome but this has been proved wrong and movement would be impossible if it relied on outside finances. Their friend and movement expert Steve Addison quoting missiologist as Wayne Allen explains three reasons for this, "Loss of lay involvement.” Steve Addison. In Hirsch & Catchim (2012). p.235. Subsidies resulted in a move away from lay leadership to reliance on paid professional clergy. "Loss of focus.” Steve Addison. In Hirsch & Catchim (2012). p.235. Paid workers subsequently gave less attention to vandalism in unreached villages and more attention to meet the needs of existing congregations in line with the expectations of the foreign mission agency providing the funds. "Loss of devotion.” Steve Addison. In Hirsch & Catchim (2012). p.235. As the people realised that the mission became funding their pastor, they lost a sense of ownership and came to see the pastor as the parent organisations hired and. In turn the hired pastor tended to give greater attention to please in the mission organisation and seeking salary increases. Hirsch & Catchim (2012). p.237. Self-reflection: By self-reflection the people God are able to make right choices and grow into spiritual maturity on their own. Thinking contextually and interpreting the gospel into their own particular context. Hirsch & Catchim (2012). p.238. Hirsch and Catchim note that there are better programmes available than the existing models used in education today that are more consistent with discipleship approaches and apostolic bias. Hirsch & Catchim (2012). p.242. I do not have space in this essay to delve further but I have tried to explain the basics of the APEST model. Conclusion In their book The Perfect Revolution Hirsch and Catchim have shown great imagination in redefining apostolic ministry. They emphasise the need to bring back the apostle, prophet, and evangelist in order to be a fully functioning church and bring movement. They explain the difference between “A” apostles and “a” apostles and how they are guardians of the DNA church and not originators offering new possibilities and avoiding abuses. They also explain the organic nature of the church with theological arguments. Although some scholars are still sceptical about apostolic ministry Hirsch and Catchim bring new insights into the gifts and their functions, explaining how using this model creates innovative and entrepreneurial movements.  Bibliography Books Billings, Todd J. (2011). Union with Christ: reframing theology and ministry. Grand Rapids: Baker books. Drane, J. (2000). The McDonaldization of the church: Spirituality, Creativity and the future of the church. London: Darton, Longman and Todd. Frost, M. (2011). The road to missional: Journey to the centre of church. Grand Rapids: Baker books. Frost, M. & Hirsch A. (2003). The shaping of things to come: innovation a mission for the 21st century church. Massachusetts: Hendrickson publishers. Fondly Hirsch, A & Catchim, T. (2012). The Permanent Revolution: Apostolic imagination and practice of the 21st century church. San Francisco: Jossey Bass. Rohr, R. (2016). The Divine Dance. London: SPCK. Stott, John. (2002). Insights on leadership: service, stewardship, spirit, and servant leadership. New York: Wiley. Wright, N.T. (2016). The day the revolution began: Reconsidering the meaning of Jesus’s crucifixion. New York: HarperCollins publishers. Wright, N.T. (2002) Paul for everyone: The Prison Letters. London: SPCK. Articles & Book reviews Beard, Christopher B. (2012). The Permanent Revolution apostolic imagination and practice for the 21st century church. Source: Missiology, 40 no 4 Oct 2012, p 486-487. Review Cronshaw, Darren. (2013). The Permanent Revolution apostolic imagination and practice for the 21st century church. Source: Mission Studies, 30 no 1 2013, p 113-114. Review Mayhue, Richard L. (2003). Cessationism, “The Gifts of Healing,” and Divine Healing. Source: The Master's Seminary Journal, 14 no 2 Fall 2003, p 263-286. Wolfgang, Vondey. (2006.) He gave apostles. Apostolic ministry in the 21st Century. Source: Pneuma, 28 no 1 Spr 2006, p 174-176. YSJU BA Cover Sheet 2016-17 BA Cover Sheet 2017-18 Page 14 of 15