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PLAGIARISM FREE “A” WORK IN 12 HOURS or LESS

Read the assigned Chapter 22 starting on page 417 (ATTACHED) in the e-book and respond to the assignment by selecting an idea from the reading, describing your thoughts and feelings about it. Along with a title page in APA format, write 2 and half pages of double-spaced, 12 pt Times New Roman text, and respond to the posts of at least two other classmates. Be sure to proofread for spelling, grammar, paragraph flow, etc. in your APA style paper.

Reference:

Yount, W. R. (2008). The teaching ministry of the church. Nashville, TN: B&H Academic.

12 hours

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.

TMC.indb 409 5/20/08 10:34:47 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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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 Lawson. 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.

TMC.indb 415 5/20/08 10:34:48 AM

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.

TMC.indb 416 5/20/08 10:34:48 AM

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

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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 persevere in His service.

We have established that each believer is called, gifted, and em-
powered to serve God.

Let me ask again: What are your beliefs or perceptions con-
cerning church volunteers? Unless we understand and believe
what constitutes a biblical and theological basis for serving in the
church, our actions will be based on uninformed practices and un-
founded habits that will produce negative results. Therefore, it is
crucial that the church staff as well as the trained and experienced
congregational leaders understand their role in equipping potential
church leaders.

The role of the staff and experienced laity

At any given time in the life of the local church, God places the
number of servants needed to do the work of ministry. Thus, staff as
well as experienced laity should be intentional in instructing mem-
bers in the knowledge of their role as ministers as well as in helping
them to accept that role. Randy Pope underscores the need for an
informed and committed laity when he states, “The first Reformation
gave the Word of God back to the people of God. Today we need a
second Reformation that gives the work of God back to the people
of God. That will not happen until the laity accepts their role as
ministers.”6

This is possible when the staff and experienced leaders accept
their responsibility to identify potential leaders, encourage them,
help them to identify their giftedness, and provide them opportuni-
ties to serve according to their giftedness, abilities, and passions.
Lynn Anderson admonishes us about the importance of our role as
equippers: “If a Christian leader is not equipping someone to live

6 R. Pope, The Intentional Church (Chicago: Moody, 2006), 131.

TMC.indb 422 5/20/08 10:34:49 AM

MinisTering alongside volunTeers 423

the Christ-life through works of service, then to that degree that
Christian leader is not living up to his or her calling.”7

In Matt 20:25–27, Jesus describes the kind of behavior that is to be
exhibited by and expected of the equipping leaders:

But Jesus called them over and said, “You know that the
rulers of the Gentiles dominate them, and the men of high
position exercise power over them. It must not be like that
among you. On the contrary, whoever wants to be become
great among you must be your servant, and whoever wants
to be first among you must be your slave.”

Kenneth Gangel inspires us to apply the teaching of Jesus by remind-
ing us that “we are the servants of the servants of God.”8

Blanchard and Miller offer an acronym for serve that outlines im-
portant principles to assist church leaders in responding to the noble
call of equipping others.

see the future.
engage and develop others.
reinvent continuously.
Value results and relationships.
embody the values.9

The church’s ministerial staff as well as established lay leaders
will find great success in equipping members for service as they ap-
ply the principles outlined by Blanchard and Miller: (1) to visualize
the church mission and vision; (2) to share these with the potential
leader; (3) to enlist and equip the leaders; (4) to perpetuate the need
for improvement; (5) to esteem the individuals, not merely the ac-
complishments; and (6) to model integrity and credibility.

As we prepare others for works of service, let us express our
concern by genuinely caring for them, respecting their efforts, and
treating them as equal partners in ministry. Let us be faithful to our
calling as Christian leaders to equip believers to serve. Let us be
committed to help volunteers reach their God-given potential in pur-
suit of the call of God in their lives.

7 L. Anderson, They Smell like Sheep, Volume 2 (New York: Howard, 2007), 235.
8 K. O. Gangel, Feeding and Leading (Wheaton: Victor, 1989), 35.
9 K. Blanchard and M. Miller, The Secret: What Great Leaders Know and Do (San

Francisco: Berrett-Koehler, 2007), 95.

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424 Esther Díaz-Bolet

a strategy to equip the saints

The goal of equipping the laity is attainable when there is an ef-
fective strategy in place, which is undergirded by prayer and aligned
with the mission and vision of the church. The strategy proposed
here is made up of seven basic components: (1) establish the stan-
dards; communicate expectations; (2) commit to ongoing recruit-
ment; (3) achieve a good fit: placement; (4) provide quality training;
(5) monitor to promote spiritual growth and improve performance;
(6) be mindful of retention generators; and (7) provide a nurturing
environment that motivates volunteers to achieve great things for
God and to stay committed to their area of service.

1. establish the standards; communicate the expectations

If we expect nothing, we will get it every time. On the other hand,
when expectations are placed on the membership, they will rise to
the occasion. Therefore, standards, expectations, and qualifications
for service in the church should be established and communicated
clearly, upfront, and in writing. This will result in a strong sense of
ownership and commitment on the part of the volunteer to accom-
plishing the task at hand.

In his book High Expectations, Thom Rainer observes:
(1) “Churches that expect more from their members are more likely
to retain them in active membership.” (2) “The vast majority of
the churches [surveyed] (95 percent ) believe that a new Christian
should become involved in a place of service as quickly as possible.”
(3) “Churches that have a system for spiritual gifts discovery and
utilization had a higher assimilation rate than other churches.”10

The unwillingness on the part of some church leaders to inform
volunteers of what is expected of them will yield mediocre results.
Low expectations are just as detrimental. We pay dearly in integrity
and effectiveness when we water down expectations of volunteers
simply because they are unpaid. We secure many benefits when we
set high expectations for all leaders, whether remunerated or not.
There is no place in the body of Christ for qualifications such as “a
warm body,” “alive,” or “with a pulse,” which ignore the God-given

10 T. S. Rainer, High Expectations: The Remarkable Secret for Keeping People in Your
Church (Nashville: B&H, 1999), 27, 125, 136.

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MinisTering alongside volunTeers 425

talents and gifts that each believer has received to serve God and oth-
ers. Such terms are counterproductive and inappropriate, but most
importantly they violate the essence of God’s call on His chosen
people.

Generally qualifications will vary from church to church; however,
some may be more universal. For example, for several decades, the
acronym FAT—faithful, available, and teachable—has been quoted
in reference to the qualifications of volunteers, especially as it relates
to volunteers in the educational ministries of the church. An updated
version is FAST—faithful, available, Spirit filled, and teachable.

Here is a third set. I call it the three Cs of service: Calling,
Character, and Competencies. Calling refers to the call of God to
serve and the empowering of the Holy Spirit to obey the call. It
includes passion, attitude, and timing. Character pertains to holi-
ness, integrity, and humility; that is, evidence of maturity toward
Christlikeness. Competencies involve knowledge and understanding,
abilities and skills, and attitudes. The three Cs of service emphasize
the importance of having a sense of God’s call and the Spirit’s guid-
ance, maturing spiritually toward a Christlike character, and devel-
oping the competencies needed to serve God.

Expectations are two-way propositions. Just like there is a set
of expectations for the volunteers, the same should be true for the
church. Congregational leaders can expect the church to support
them in a number of ways: (1) commit to pray regularly for lay
leader; (2) identify and record volunteer’s giftedness, interests, skills,
and abilities; (3) maintain open and clear lines of communication;
(4) provide adequate resources, competent training, effective super-
vision, and hefty portions of encouragement; (5) provide documents
that communicate expectations such as service (job) descriptions,
church or workers’ covenants, service applications, and samples of
Bible study literature when applicable; and (6) conduct a responsible
level of screening, including background checks that verify the exis-
tence or absence of prior criminal or other injurious behavior.

Standards are the boundaries within which one must navigate.
Standards serve their purpose best when they are established, com-
municated, and monitored. Expectations help volunteers serve ef-

TMC.indb 425 5/20/08 10:34:50 AM

426 Esther Díaz-Bolet

fectively within their commitments as well as guide leaders in the
recruiting effort.

2. commit to ongoing recruitment

Effective recruitment is ongoing and applies the rule of repro-
duction. A once-a-year recruitment effort does not suffice if we are
to have the number of volunteers needed to minister effectively.
Keeping our eyes and ears open as well as being consistently sensi-
tive to the leading of the Holy Spirit will help us identify potential
servants. As mentioned previously, the expectation is that the staff as
well as the recruited volunteers will in turn recruit others who will
recruit others because “if you can successfully inspire your existing
volunteers to replace themselves, volunteerism has the opportunity
to grow exponentially. The grassroots goal is to make sure every vol-
unteer makes it his mission to recruit another volunteer.”11 This will
result in significant growth of the church’s volunteer base.

Of particular import to effective recruitment is the use of proper
techniques. Gangel underscores this when he states, “Remember,
people rarely perform above the level at which they were
recruited.”12 In other words, if in a desperate effort to recruit, we tell
members that “there is nothing to the task” or “that anybody can
do it,” we should not be surprised when volunteers do not prepare
beforehand, do not attend worker’s meetings, and sometimes do not
even show up for their assignments. In such cases we are not only
underestimating the God-given potential of the volunteer and being
untruthful; we are also “underselling” the work of the Lord. Instead,
let us respect and affirm the laity by offering them meaningful min-
istry opportunities with clear expectations, specific goals, built-in
accountability, and training. Let us believe in the abilities of the vol-
unteers and in the importance of the ministry.

Here are some guidelines to keep in mind:

Think in terms of a ministry opportunity rather than a need. 1.
There are more responses to opportunity than to need.

11 A. Stanley, R. Joiner, and L. Jones, 7 Practices of Effective Ministry (Colorado
Springs: Multnomah, 2004), 163.

12 Gangel, Feeding and Leading, 146.

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MinisTering alongside volunTeers 427

Ask for a commitment to serve rather than to “help,” which 2.
connotes temporary, short-term, or one-time assignments. The
highest call deserves the highest level of commitment.
Seek for mutual understanding and commitment to the expec-3.
tations by communicating them clearly, thoroughly, and in
writing.
Ask for servants or ministers instead of “4. volunteers” to com-
municate the importance of the call and ministry opportunity.
Allow potential leaders adequate time to pray before giving a 5.
response.
Appreciate their willingness to consider the position regardless 6.
of the answer.
See a no response as an opportunity to minister to the member.7.
Continue to respect and love the members as well as pray for 8.
them even when the answer is no.

The effectiveness of the recruitment process depends largely on
the commitment of the staff and the experienced leaders actively
to enlist potential leaders, using appropriate recruiting techniques.
Essential also is for leaders to believe in the importance of the
church’s ministries and in the potential of the volunteers as well as to
accept their responsibility to equip the laity for effective service.

3. achieve a good Fit: Placement

Placement is matching potential leaders with ministry opportuni-
ties. Placement is more than just filling a vacant spot. The idea is to
achieve a good fit, which will result in a win-win-win situation for
congregational leaders, ministries, and the church at large. When lay
leaders minister according to their giftedness, skills, and passions,
others receive the benefits of an effectively led ministry.

Without a good fit, however, the results are burned out and frus-
trated volunteers who generally shy away from serving in the future
if ever. Thus, insisting on forcing “a square peg in a round hole”
yields adverse results for everyone involved. For example, placing
a congregational leader who does not have the gift of evangelism or
the passion to share Christ as the outreach leader for the church’s
educational ministries because “after all, there is nothing to it” is ir-
responsible and inconsiderate.

TMC.indb 427 5/20/08 10:34:50 AM

428 Esther Díaz-Bolet

Achieving a good fit requires having the pertinent information
about the potential leader and the service position. Information
about the service position may include purpose, qualifications, re-
quirements, specific tasks, and accountability. Information about the
potential leader may comprise spiritual giftedness, talents, passion,
abilities, skills, experience, and so forth.

Interviews are indispensable links in the placement process. Such
interview links are easy ways to exchange information effectively and
build rapport with potential volunteers. Interviewing potential lead-
ers helps to secure a good fit between them and the positions.

So the placement process involves a number of intentional steps
from identifying qualified potential leaders, to asking them to con-
sider prayerfully a position that may be a good fit, to placing them.
When we depend on God’s wisdom and discernment to guide us in
the process, He enables us to accomplish this momentous, ongoing
task.

4. Provide Quality orientation and Training

When cutting down a tree, a sharp ax is preferred to a dull one.
Thus, God can use us more effectively when “sharpened.” Training
sharpens our spiritual sensitivity as well as our ministerial skills.

Imagine any company launching a new product or service without
training its personnel. Absurd, right? Corporations train their per-
sonnel extensively before any product or service is available for pub-
lic consumption. However, this is not the case in many churches. Sue
Mallory’s statement alerts us to this ludicrous reality: “The church is
one of the few, if not the only, nonprofit organization that does not
require training for service in leadership. Churches tend to assume
that people of faith will automatically have the kind of commitment,
skill, and experience to carry out whatever is asked of them.”13

Several factors may contribute to this situation. A church may not
have a philosophy of training, may have a faulty one, or may lack
understanding of the one that is in place. This results in training that
is haphazard, lacking intentionality and direction. I call it “popcorn”
training.

13 S. Mallory, The Equipping Church: Serving Together to Transform Lives (Grand
Rapids: zondervan, 2001), 150.

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MinisTering alongside volunTeers 429

When working toward a sound philosophy of training, consider
this: First, recognize that training is an integral component of dis-
cipleship. Training is for spiritual development as well as for skills
development. Second, align the training needs with the mission and
vision of the church. Such alignment will result in training that is
purposeful and relevant to the accomplishment of the church mis-
sion. Volunteers in particular and the church as a whole will profit
from training.

Marlene Wilson offers a succinct definition of orientation and
training as well as some of the benefits.

In a nutshell, an orientation program answers the question:
What is it like to live or work here? A training program
answers the next question that usually follows: what does it
take to be successful here?

When a volunteer has the answers to both those ques-
tions, you dramatically increase that volunteer’s comfort . . .
effectiveness . . . and likelihood of sticking in the job.14

An effective orientation program sets the tone for the staff and the
lay leaders. It communicates the importance of preparing volunteers
adequately and the commitment of the staff to support them in their
various ministries. Other benefits of training include (1) preparing
the lay leaders to teach the Bible properly, (2) equipping more mem-
bers to assume leadership roles, (3) developing a better understand-
ing of the job, (4) giving clear direction to the volunteers’ efforts, and
(5) motivating them to do their best.

There are many ways to train congregational leaders. These range
from certification courses to apprenticeship opportunities, mentor-
ing, online training, training DVDs, CDs, or audiotapes, and so forth.
We improve attendance at planned training events when we (1)
focus training on the needs of volunteers, (2) schedule training at
times that are convenient for them, and (3) ensure that the sessions
are helpful and interesting.

14 M. Wilson, ed., Volunteer Orientation and Training, Group’s Volunteer Leadership
Series, Volume 5 (Loveland, CO: Group Publishing, 2004), 6. Group’s Volunteer
Leadership Series, comprised of six volumes, and Group’s Church Volunteer Central
Web site www.churchvolunteercentral.com offer practical and valuable helps for
staff and lay leaders.

TMC.indb 429 5/20/08 10:34:51 AM

430 Esther Díaz-Bolet

It is important to have a budget to support quality training. Such
a budget would include funds for training materials, guest speaker
fees, training retreats, and conferences. Expenses such as the cost of
registration, mileage, and meals associated with attending a training
conference should also be included. Providing the financial support
for training is another way to show volunteers that the church is
committed to equipping them to reach their God-given potential.

5. Monitor Performance effectively

Overseeing the work of volunteers is an important administra-
tive task for staff and other experienced leaders. Although some-
times misunderstood, ignored, or abused, monitoring is a crucial
component of the overall strategy to equip congregational leaders.
Monitoring performance for growth provides an avenue to keep the
church mission and vision in focus while enabling lay leaders to
serve to the best of their ability.

Terms associated with monitoring are overseeing, accountability,
relationship, commitment, improvement, evaluation, and such. For
Christians serving together, the terms relationship, cooperation, and
commitment take on a special meaning. Since supervision exists in
the context of a relationship, it is vital that the worker and the over-
seer maintain edifying relationships that demonstrate their spiritual
maturity as well as strengthen their relationship in Christ. Mutual
cooperation and commitment place the responsibility for results on
both the volunteer and the supervisor.

Standards are crucial to the process of measuring, evaluating, and
correcting performance. Without standards we cannot monitor prog-
ress. We cannot ask the question: How are we doing? Thus, it is vital
that standards be established and communicated clearly and in writ-
ing and that there be a mutual understanding and commitment to
the expectations as well as the goals and objectives. See Chapter 23,
“Evaluating the Teaching Ministry,” for more details.

Effective supervision is possible when there is a support system
for the personal and spiritual enrichment of the volunteer as well
as for the improvement of performance. Walter C. Wright Jr. of-
fers a simple strategy, which he calls the CARE Plan for Volunteer
Development:

TMC.indb 430 5/20/08 10:34:51 AM

MinisTering alongside volunTeers 431

clarify expectations.
agree on objectives.
review progress.
equip for performance and growth.15

When performance is inadequate, the supervisor and the volun-
teer should identify the cause. Subsequently, they should admit their
responsibility for the failure and proceed to remedy the situation.
The solution may involve reviewing or clarifying the expectations,
the procedures, or the guidelines. Other situations may require re-
training. And still others may involve reassigning volunteers to other
ministry areas where their giftedness, abilities, and talents are better
matched with the tasks and responsibilities of the ministry position.

Monitoring the level of performance of volunteers is central to the
accomplishment of the church’s mission. Successful monitoring is
conducted through an adequate plan that enables the unpaid minis-
ters successfully and effectively to achieve ministry goals and objec-
tives as well as to grow in their competence and confidence.

6. retention generators

Most challenges related to the attrition of volunteers may be re-
solved at the front end by the proactive application of the principles
in this chapter to each phase of the equipping process. Having the
proper procedures and guidelines in place from the beginning will
help to prevent or circumvent many of the recurring problems. In
the same way that placing a bandage on a cut that has severed a bone
is counterproductive, so is providing a simplistic solution to a prob-
lem that has compounded due to inattention. Retention, however, is
generated when we: (1) offer meaningful work that has specific goals
and is supported by budget and training; (2) hold workers account-
able for results and offer appropriate recognition; (3) schedule orien-
tations that promote a deeper understanding of the church’s mission,
establish a firm basis for effective communication, clarify expecta-
tions, and instill a sincere sense of belonging; (4) schedule training
as needed; (5) respect volunteers as they are; (6) model community;
and (7) show appreciation frequently, specifically, and personally.16

15 W. C. Wright Jr., Relational Leadership: A Biblical Model for Influence and Service
(Waynesboro, GA: Paternoster, 2002), 161–79.

16 D. Pinsoneault, Attracting & Managing Volunteers (Liguori, MO: Liguori
Publications, 2001), 83–88.

TMC.indb 431 5/20/08 10:34:51 AM

432 Esther Díaz-Bolet

In most situations we can enhance retention. Modeling persever-
ance in our lives and ministries, letting the volunteers know that
their contributions count, remembering to minister to and with them
as well as applying the principles mentioned above will reduce the
attrition rate of volunteers. Let us make this our prayer: “May the
Lord direct your [our] hearts into the love of God and into the stead-
fastness [perseverance] of Christ” (2 Thess 3:5 NASB).

7. Provide a nurturing environment: Motivation

“Only fear the Lord and serve Him in truth with all your heart;
for consider what great things He has done for you” (1 Sam 12:24
NASB). God’s love and grace toward us are powerful internal motiva-
tors. Likewise, loving our fellow servants with God’s unconditional
love as well as loving them for who they are—and not just what they
can contribute—helps them experience God’s love and be motivated
by it. They, in turn, share God’s love with others as they serve faith-
fully and joyfully.

We certainly cannot motivate others. This reality is illustrated in
the old saying, “You can lead a horse to water, but you cannot make
him drink.” However, we can jump-start people by encouraging or
stimulating them. Thus, providing a nurturing environment in which
volunteers flourish, grow, and serve joyfully is essential. Here is an
approach to consider. It comprises four simple but powerful words:
being, connecting, caring, and serving.

Being refers to being physically present to guide and help the lay
leaders as well as being spiritually fit in character and integrity in
our dealings with them. Connecting pertains to finding meaningful
ways to relate to volunteers. This requires that we know them and
their needs. Caring involves demonstrating genuine concern for the
lay leaders, their family, and their ministry. Part of caring is being
sensitive to our demands on their time. Serving reminds us to use the
towel and basin as our symbols of Christlike service, calling for an
attitude of humility that puts the volunteers first. Notice that the im-
portant progression from “being” to “serving” requires intentionality.
One can be present physically and spiritually without connecting, or
one may decide to connect but not to care, or one may choose to care

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MinisTering alongside volunTeers 433

but not enough to serve. We are most effective when we choose to be
present, to connect, to care, and to serve.

A pervasive nurturing environment and a climate of acceptance
will include delegating responsible tasks with built-in accountabil-
ity, valuing the volunteers’ contributions, recognizing that each lay
leader has differing needs, appreciating them, and celebrating with
them. Such an environment is fertile ground for creativity, vitality,
and efficacy.

Let us be mindful that our actions can stimulate or hinder motiva-
tion. Our attitudes and motives make a difference in whether we mo-
tivate or manipulate volunteers. Since there is a fine line between mo-
tivation and manipulation, how can one know the difference? It boils
down to motive. For example, if we approach a potential church
leader regarding a service opportunity with the mind-set of “task at
any cost,” we have crossed the line to manipulation, possibly resort-
ing to techniques such as guilt. On the other hand, if we give the
member the freedom to choose and respect the volunteer’s response,
then we stimulate internal motivation. Crossing the line from moti-
vation to manipulation occurs inadvertently sometimes and inten-
tionally at other times. Whichever the case, the line is crossed too
often to everyone’s detriment.

As leaders we can foster a nurturing environment where motiva-
tion will thrive by following the suggestions found in this section
and by avoiding the trappings of manipulation. Most importantly,
realizing that true motivation comes from within, let us rely on the
Holy Spirit to motivate us all to serve God as He deserves and others
as He expects.

singing a different Tune: The green
Meadow Blues revisited

After much prayer the church staff and congregation of Green
Meadow Baptist Church hired a church consultant to help them re-
solve their volunteer dilemma. The consultant worked with the con-
gregation to clarify the essential role that the church mission and vi-
sion play in the accomplishment of God’s purpose. They established
a clear understanding of the biblical perspective regarding congrega-
tional ministers, identified and specified the qualifications and expec-

TMC.indb 433 5/20/08 10:34:51 AM

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