This presentation explores the various components of our identity and discusses how each of these elements informs our basic life management orientations.
Illustration
The Young Male Black Elephants
Introduction
The way people behave stems from their understanding of their own identity. What is it to be a human? According to the biblical worldview, human identity derives from the affiliation between humans and God.
PART I - THE RELATIONSHIP BETWEEN HUMANITY AND GOD
How do the Creation accounts of Genesis 1-3 inform us about the five primary affiliations that exist between God and Humanity? The primary FIVE affiliations are:
I Humanity has a ( Genesis. 1:27)
“So God created mankind” (Genesis 1:27). Humans are creatures..
II Humanity has a Humans are God’s images and ( Genesis. 1:27)
III Humanity has a . Humans are created as beings ( Genesis. 1:29).
IV Humanity has a . Humans are designed to be God’s (Genesis 1:28).
V Humanity has a . Humans are creatures.
These FIVE initial affiliations between God and humanity form the foundation of the identity framework for humanity ( Matthew 19:8).
Affiliation with God
One Creator
God provided for all.
God created humans in His image.
God visited the garden and gave the Sabbath.
God asked humans to take care of the garden.
Life Management Orientation
Act as .
Be dependent upon God.
Behave as
Cultivate relationship.
Accept and fulfill
PART II - SIN AND SALVATION
Sin is to disregard and deviate from the original identity framework. The essence of the first temptation, “You Will be like God” (Genesis 3:5, NKJV), is an invitation to put aside the life orientations established at Creation.
Life Orientation
Act as creatures.
Be dependent upon God.
"You shall be as gods."
Behave as your creator.
No need of Behave as representatives.
Maintain relationship.
Represent yourself
Enter in conflict with God.
Accept and fulfill responsibilities/Mission. No ORDER to receive.
According to Scripture, Jesus was established as the new steward (John 3:35; Ephesians 1:22) and remained faithful to His identity (Luke 4:3, 9; 1 Peter 2:22).
In addition to adhering to the human identity framework, the Second Adam empowers humanity to fulfill the five original life orientations.
Original Life Orientation
In Christ
Act as creatures. We are a creature (2 Corinthians 5:17).
Be Dependent upon God. We are the branches (John 15:5).
Behave as Representatives.
We acquire the of the son (Romans 8:29), who is the image of the father (Colossians. 1:15).
Maintain Relationship. We are with heaven (2 Corinthians 5:19).
Accept and fulfill responsibilities/ mission. We receive a mission (Acts 1:8).
Group Activity
Read the story of the demon-possessed man (Luke 8:26-39). What elements testify that he has gone through an identity reconstruction process? Refer to the five original life orientations.
PART III - HUMAN IDENTITY FRAMEWORK AND STEWARDSHIP OF WEALTH
The human identity framework adequately informs how to manage our resources, including our material resources.
Original Life Purposes
Act as Creatures
Be Dependent Upon God
Guidelines for Stewardship of Wealth
God with all resources (Matthew 2:1-2; 11)
Acknowledge God as Owner and Provider.*
Represent God Show God's in using resources (1 John 4:8; James 1:27).
Prioritize Relationship
Assume Responsibilities
Relationships with God and others have over acquiring possessions (Luke 19:5; 8).
Using our resources to minister to others (Luke 8:3).
*"He asks us to acknowledge Him as the Giver of all things; and for this reason He says, Of all your possessions I reserve a tenth for Myself, besides gifts and offerings, which are to be brought into My storehouse"
Counsel on Stewardship, pp. 80-81
Conclusion
The Stewardship Ministries leads believers back to — the one lost and the one to come — by uncovering the elements of the biblical identity framework. It shows that identity reconstruction is possible through Jesus, the true Steward. In Him, we can live according to God's original life orientations for humanity.
LEADERS’ CONVICTIONS UNDERLYING THE CULTURE OF PARTNERSHIP AND FAITHFULNESS
LEADERS’ CONVICTIONS UNDERLYING THE CULTURE OF PARTNERSHIP AND FAITHFULNESS
Aim
This presentation helps uncover how the beliefs held by local church leadership about congregational giving impact their influence on church members.
Introduction
Each organization has an organizational culture. It can be defined as follows:
A pattern of shared basic assumptions that the group learned as it solved its problems of external adaptation and internal integration, that has worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think, and feel in relation those problems
Schein, 2004, p. 17
Level 1 - Obversable
Level 2 - Consious
Level 3 - Taken for Granted
Artifacts
Espoused Beliefs and Values
Underlying Assumptions
Levels of Organizational Cluture
This model is an adaptation of Schein’s level of culture. From E. H. Schein, “Uncovering the Levels of Culture,” in The Organizational Behavior, eds. J. S. Osland and M. E. Turner (Saddle River, NJ: Prentice Hall, 2011), 476.
Organizational culture is an phenomenon; the deep, invisible component influences the more obvious.
What are the assumptions and "convictions" underlying the culture of our local churches? Leadership plays a significant role in , maintaining, and in the of the organizational culture.
One of the critical questions that organizational culture contributes to answering is how an organization acquires the needed resources to maintain itself and fulfill its mission.
The presence of FOUR essential convictions in church leaders positively influences how they mobilize members to support the church financially:
• plays a significant role in influencing giving
• Usefulness for the church
• Adequate expression of
• Beneficial to the giver
I Leadership plays a significant role in influencing giving
“It is part of the minister’s work to teach those who accept the truth through his efforts, to bring the tithe to the storehouse, as an acknowledgment of their dependence upon God”
Ellen G. White. Counsels on Stewardship, p. 105
“Opposing” Statements:
• Mark 4:26, 27 — Humans’ participation is of no importance
It is essential for church leaders to adequately understand the opposing statements to fully embrace the conviction.
II Usefulness for the church
“[The Lord] has placed in the hands of His servants the means wherewith to carry forward His work in home and foreign missions.”
Ellen G. White. Review & Herald, Dec. 23, 1890
One pastor in sub-Saharan Africa said: “God's work really depends on what the members give.”Members’ contributions help in:
• the church
• Expanding the church
• Fulfilling the expectation of the church
“Opposing” Statement
• Acts 17: 24-25
The leader must reconcile the idea that God does not need humans and uses humans to fulfill and support His mission. How does the withdrawal of humans affect the progress of the mission?
III Adequate expression of spirituality
Several biblical passages describe giving as an expression of spirituality. Psalms 96:7, 8
from Fry, L. W., J. R. Latham, S. K. Clinebell, & K. Krahnke. (2017). “Spiritual Leadership as a Model for Performance Excellence: A Study of Baldrige Award Recipients.” Journal of Management, Spirituality & Religion 14, no. 1 (2017): 22–47.
The spiritual well-being of church members is expressed by their convictions of being part of the body of Christ and by a sense of calling to participate actively in God's mission. Spirituality brings meaning and purpose. As a result, they enjoy a deep life satisfaction and are willing to contribute to supporting and expanding the church.
“Opposing” Statement:
• Isaiah 1:11 — Dismissing giving
Diagram
How do we reconcile passages that reinforce giving as an expression of spirituality and those that seem to dismiss giving?
IV Beneficial to the giver
Several Bible passages speak of the rewards that come with giving:
• Proverbs 3:9, 10
• Malachi 3: 10
• Luke 6:38
The giver can expect the reward to be multiple nature: , emotional, and The timing for receiving the reward is now, in a new future, and later in eternity.
“Opposing” Statements
• Luke 6: 35-36 - There should not be any interest in the reward
• Luke 17:10
How do we reconcile emphasizing on the promises of rewards and the passages that encourage us not to pay attention to rewards?
Group Activity
Personal Reflection (2 minutes)
• On a scale of 0 to 10 where do you position yourself concerning these four convictions?
Group Discussion (15 minutes)
• Discuss one of the four beliefs. Look at the reinforcing and opposing statements. How do you reconcile the concepts?
• Is a particular conviction driving you as a church leader to influence members to partner in God’s mission? Share.
MPM MODEL
Identifying Obstacles
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Cultivating Personal Connections
NOTES
NOTES
IDENTIFYING OBSTACLES TO PARTNERSHIP AND FAITHFULNESS
Aim
The presentation is an invitation for church leaders to explore their current reality and adequately identify the obstacles preventing members from giving or giving at their best.
Introduction
Ideally, all members who have accepted Christ and joined the church should be using their resources to worship God and support His mission. However, reality is showing that this is not the case. As an illustration of this discrepancy, church numerical membership growth and growth in tithe and offerings do not always follow the same trend. Hence, we can assume the presence of obstacles to partnership and faithfulness.
Obstacles to partnership and faithfulness are not a situation across the Church. It varies from one congregation to another, from one locality to another, and from one period of time to another.
Some Identified Obstacles
• members
Church attendance is one of the strongest predictors of congregational giving; church absences through either dropout or death affect giving.
• Members are losing income
A drop in income affects the potential of people to give to the church. However, two studies (Meer et al., 2017; Osili et al., 2021) indicate that only approximately one-third of the decline in giving during an economic crisis can be attributed to changes in income and wealth. These studies introduce evidence that the disruption of members’ financial capacity alone does not fully explain the trend in giving. Other factors are also involved.
Some other factors affecting giving are:
• Disruption of motivating conditions
• Lack of instructions
• Proliferation of voices to giving
• Disruption in the of givingGroup Activity
As each church evolves in a unique context, what are the strategies that you are using to identify the obstacles to giving in your pastoral district?
Have you observed any obstacle to giving that seem to be particular to your pastoral district?
List some common obstacles affecting giving, and classify them into the three following categories: leadership is not responsible; leadership may be responsible; leadership is responsible.
Conclusion
Pastors who have a more significant impact on members giving exhibit a clear awareness of the disruptions to congregational giving and they understand the nature of these disruptions. It is essential to have a problem-solving mindset.
MPM MODEL
Identifying
NOTES
GIVING AS A SIGN OF SPIRITUALITY
Aim
The presentation nurtures the conviction that participation in congregational giving through tithing, offerings, and donations is an adequate expression of spirituality.
Introduction
Many reasons exist to support the practice of congregational giving. A primary one is that it is an expression of acknowledgment of God’s ownership and Lordship, a sign of spirituality. Through a survey of the Scriptures and the Spirit of Prophecy, this presentation highlights how spirituality and managing financial resources are closely associated.
PART I - THE TEST IN EDEN
The text of Genesis 3:4, 5 reveals the nature of the test that our first parents went through in Eden. Humans were already God; created in His image and sharing honor, privileges, and responsibilities. Therefore, what was the essence of the devil’s suggestion?
Ellen G. White comments on the nature of the test in Eden:
“Herein is set forth a principle that is seen in all God’s dealings with men. The Lord placed our first parents in the Garden of Eden. He surrounded them with everything that could minister to their happiness, and He bade th em Him as the of all things. In the garden He caused to grow every tree that was pleasant to the eye or good for food; but among them He made one reserve. Of all else, Adam and Eve might freely eat; but of this one tree God said, ‘Thou shalt not eat of it.’ Here was the test of their and to God”
Counsels on Stewardship, p.62
The test in Genesis 3 is one of gratitude and faithfulness, recognizing God as Lord. Not eating the forbidden fruit was only a sign. The devil wanted our first parents to play the lords in the place of the real Lord.
PART II - SIN AND SALVATION
According to Acts 17:26, human existence takes place along two dimensions: and Adam and Eve were created on the sixth day of the Creation week, and they lived in the Garden of Eden.
How does one show that God is Lord in these two dimensions of life?
In Ezekiel 20:20, the Bible provides a clear sign for humanity to acknowledge the Lordship of God over time: the Sabbath. In the same manner, God has provided clear signs for humanity to acknowledge His Lordship over space and over the material world.
“He asks us to Him as the of all things; and for this reason He says, Of all your possessions I reserve a for Myself, besides and , which are to be brought into My storehouse”
Ellen G. White, Counsels on Stewardship, p. 62
Group Activity
What is the true meaning of keeping the Sabbath and returning tithe and offerings?
Since 2010, the SDA Church has had a special focus on revival and reformation. How are you assessing if the call to revival has brought effective results to our local church communities?
PART III - TITHE AND OFFERINGS IN THE CONTEXT OF REVIVAL
Appeals to revival are invitations to turn away from foreign gods and to acknowledge Him as the sole Lord of their lives.
Old Testament
Outside of the books of Moses, references to the tithing system are closely related to the context of revival and reformation.
The Bible reports about the reformation that took place during the time of King Hezekiah (2 Chronicles 29–31). The major components were: the temple was repaired; the worship services were restored; Passover was celebrated once again; Levites were reinstated to ministry.
Additionally, the people responded to the call to revival and reformation in an interesting fashion as reported in 2 Chronicles 31:5, 6. The revival undertaken by Hezekiah and God’s people would be incomplete unless, they participated in giving their best as offerings and returning an honest tithe.
An equivalent process is described in the book of Nehemiah (Nehemiah 10:37, 38; 12:44; 13:5, 12). During a time of revival:
• Ezra read the law
• Corporate worship was restored
• People committed to faithfulness to God in tithe and offerings
• for the tithe and offerings were established.
The time of the prophet Malachi was a time of deep apostasy. An extract of the first chapter of Malachi describes the rebellious nation (Malachi 1:6). The major issue was the absence of acknowledgement of God as Master, as Lord. Later, Malachi 3:7 presents the plea of God to His people. It was a call to return, a call to revival
After listening to God, the people asked a pertinent question: How should we demonstrate that we have returned to You? Before He provided an answer, Malachi reminded the people how they had departed from Him (Malachi 3:8, 9). They were robbing God, not of material possessions, but of the honor that He deserves as God by keeping the tithes and offerings.
God concluded the conversation with a well-known appeal: “Bring the whole tithe into the storehouse…” Malachi 3:10. In the book of Malachi, the process of spiritual revival can be summarized in three steps:
• Extended dialogue over
• A call to to God
• Reform ways which include returning a tithe and offerings.
In the Gospel
How one manages material resources is presented as an essential expression of spirituality. In Matthew 6:24, according to Jesus, money or material possession has the capacity to with God for .
The Rich Young Ruler
Jesus provided the rich young ruler with an opportunity to rise to a higher level of spirituality from what he had already experienced until that day. In Matthew 19:21, He presented giving , to give it all, as the key element to access this new height.
Zacchaeus
After his time spent in the house of Zacchaeus and listening to what Zacchaeus committed to accomplish, Jesus commented on the experience of Zacchaeus. Read Luke 19:8—10.
The key word used by Jesus to describe Zacchaeus' experience is . Zacchaeus actions and commitments were defined as an expression of salvation, of renewed spirituality. He decided to generously and to make restitution because he was
John the Baptist — The Preacher of Revival
John the Baptist was a preacher of spiritual revival to prepare the people for the first coming of Jesus (Luke 3:3). While fulfilling his mission, John the Baptist welcomed those who came to him by challenging them to demonstrate signs of repentance (Luke 3:7-8). His listeners had to produce signs of renewed spirituality.
His message to the crowd (Luke 3:10, 11), to the tax collectors (Luke 3:12, 13), and to the soldiers (Luke 3:14) articulates around a common theme: resources. The table below summarizes the messages of John the Baptist to these three groups of people:
Analysis of Luke 3:10-14
PART IV - ESCHATOLOGICAL PERSPECTIVE OF FINANCES
Revelation 18:4 speaks of God’s appeal for those living in the time of the end. It is an invitation to move out of Babylon, which is about to face God’s final judgment. This appeal is clearly prompted by the seduction of Babylon as described in Revelation 14:8.
Three expressions are key for the understanding of Babylon’s perversive role:
• Babylon served (Revelation 17:2-4) and (Proverbs 20:1; Revelations. 18:23).
• Babylon leads people to and (Hosea 5:3; Isaiah 1:21;Ezekiel 16:15; 23:1)
• Babylon has a (Revelation 17:1, 15).
One among the many deceptions of Babylon is highlighted in Revelation 18: 19. Babylon presents herself as a source of wealth for the nations.
Ranko Stefanovic comments on the influence of Babylon over the nations: “The seduced nations associate themselves with Babylon for the purpose of security and ” (Revelation of Jesus Christ, p. 449). Through the promise of financial prosperity, Babylon is diverting people away from God.
In contrast, Deuteronomy 8:18 presents God as the source of prosperity. Besides presenting herself as a source of wealth, Babylon shares other messages about finances and wealth that contradict biblical truths. Jesus, in the parable of the Sower, speaks about the “ of riches” (Mark 4:19). Babylon is making false promises to humans through wealth and riches. As a result, apostle Paul writes about people becoming “lovers of money” in the last days (2 Timothy 3:2).
Group Activity
What are the prevailing deceitful messages about finances in your context? How would you correct these deceitful messages using Bible truths?
Babylon’s Deceptions
Money provides status.
Money provides freedom.
Money provides security.
Money is the access pass to love.
Use all available strategies for your financial well-being.
Abundant life is the result of possessions.
The pathway to happiness is to receive.
Craving for more is normal.
Bible Truths
Our identity is in to God (2 Corinthians 6:18).
Real freedom is in (Galatians 5:1).
God is our (Psalm 28:7).
We are loved (Jeremiah 31:3).
God gives the to produce wealth (Deuteronomy 18:8)
Abundant life is a from God (John 10:10).
Real happiness is in the of others (Acts 20:35).
Cultivate as a virtue (1 Timothy 6:6).
While the lies of Babylon about finances have permeated the fabric of society, God’s appeal for His children remains the same, “Have nothing to do with such people” (2 Timothy 3:5). One function of the church and the Stewardship Ministries Department is to echo the words of Revelation 18:4, “Come out of her, my people.” It is much more than a change or religious affiliation, it includes adopting a different mindset, a renewed biblical mindset toward finances.
The proper management of financial resources is not only a sign of revival but also a facilitator of revival. Ellen G. White writes;
“Constant, self-denying is God’s remedy for the cankering sins of selfishness and covetousness”
Testimonies for the Church, vol. 3, p. 548
Conclusion
Our responsibility is to lead people to recognize God as and . One practical way is to teach them to return a faithful and as expressions of biblical spirituality.
MPM MODEL
Identifying Obstacles
Following the Figures Leaders’ Convictions
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives Giving Practices
Cultivating Personal Connections
FOLLOWING AND MAKING SENSE OF FIGURES
FOLLOWING AND MAKING SENSE OF FIGURES
Aim
This presentation elaborates on the importance for church leaders to know and analyze the giving practices of their members. It presents rate of participation as a critical metric.
Introduction
Following and making sense of figures is the third element of the exploratory phase of the MPM model. It refers to actions undertaken by local leadership to how church members are in congregational giving. It also creates the transition between the exploratory and the intervention phase.
This initiative aligns with the advice found in Proverbs 27:23: “Know well the condition of your flocks, and pay attention to your herds” (NASB).
McChesney, Covey, & Huling (2012), in their bestseller The 4 Disciplines of Execution: Achieving Your Wildly Important Goals, highlight the following concept: Leaders who know their perform differently. In their perspective, knowing the score entails measuring the progress of both the and the measures. Lag measures are the organization’s big goals, whereas lead measures are the initiatives leading to the realization of the big goals. Leaders should have updated information pertaining to both.
When you play with a ball, you cross the line from ball kicking to playing soccer when you start counting goals.
The Process of Following the Figures
Following the figures is possible when church treasurers include information both about the amount of received and the number of when compiling monthly financial reports.
These reports should be shared with church pastors and other indicated church leaders (finance committee), in addition to being sent to the local conference.
Following the figures should be a exercise.
Dollars or Participation Rate
One can follow the figures by tracking the evolution in the amount of money contributed by members or by considering the in participation. Each approach usually provides a different picture of reality.
The study of Mclver (2016) highlights this interesting dynamic: While the amount contributed as
Following and Making Sense of Figures has from year to year, the percentage of over the same period. Hence, it is essential to consider both elements for a comprehensive understanding of giving.
Compare church growth to the amount given and participation rate:
Making Sense of Figures
Following the figures is not limited to knowing the raw data about participation but it aims at the reality, making of the figures. The primary concern in making sense of the figures is not to ensure the financial viability of the church but to assess the partnership and faithfulness of members, which are indicators of well-being.
Another benefit of making sense of figures consists of checking the participation of the church leadership.
Providing Feedback
One of the objectives of “following the figures” is providing feedback— and . It implies assessing participation in view of communicating the results in various ways and to multiple groups for a change in giving practices.
Available platforms for collective feedback are: Sabbath morning worship; district council; elders’ meetings; church board; church noticeboard; church business meetings; and church bulletins.
Available platforms for personal feedback: personal letters to church members; sending a text message; pastoral visitations.
Illustration
A Letter from My New Church Pastor
Benefits of Providing Feedback
• Assessing progress
• Taking corrective measures
• Generating motivation
• Expressing gratitude and appreciation. It consists of valuing members for whatever contribution they have made. Every gift is important, every gift is valuable. Big rivers are filled
by small tributaries.
• Showing concern. The primary objective is to inquire how members are faring. It is not to make members feel guilty. Being tactful is critical.
• Providing encouragement
• Sharing where the money is going
• Building trust.
Group Activity
How are you monitoring members’ participation in giving and providing feedback (collective and individual) in your local church?
Following and Making Sense of Figures
How can you improve your practice of following and making sense of the figures?
MPM MODEL
Identifying Obstacles
Following the Figures Leaders’ Convictions
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives Giving Practices
Cultivating Personal Connections
TOPPING UP
TOPPING UP INSTRUCTIONS
Aim
This presentation discusses how the local leadership is updating and refreshing the knowledge of members in view of influencing participation in giving.
Introduction
In the Intervention Phase of the MPM model, there are two Principal Initiatives and two Supporting Initiatives. The Principal Initiatives are: Topping Up Instructions and Cultivating Personal Connections. The Supporting Initiatives that facilitate the realization of the Principal Initiatives are: Subdividing and Integrating Responsibilities and Providing Alternatives. This presentation, as well as the next two, concentrates on the first Principal Initiative: Topping Up Instructions.
The Importance of Instructions
The Bible speaks about the importance of instructions to inform beliefs and practices (Proverbs 3:1—10; Psalms 78:1—3; Hosea 4:6; Romans 10:14)
There exists a clear connection between instructions and congregational giving. Smith and et al. (2008) identified two situations: “ need” and “ ignorance” that impact giving negatively.
“ ” is identified as a primary reason leading members to not tithe. (McIver, 2016).
The Concept of “Topping Up”
The labeling of the initiative as “Topping Up Instruction” communicates some important information:
• Instructions do not have to be “brand-new messages”
• Some contextual applications are made to existing truths.
• “Topping Up” assumes the existence of knowledge and its enduring effect.
Pastors in sub-Saharan Africa have provided multiple reasons for Topping Up Instructions:
• Profile of membership.
• Church process. Members are entering the church without adequate time for training.
• Presence of offshoot movements.
According to 1 Peter 3: 15, 16, Christians have the responsibility to justify their beliefs.
Education vs. Promotion
Strategic persuasion is a commonly used approach to influence congregational giving. In “strategic persuasion,” theology is , and strategies come
Promotional giving depends largely on strategic persuasion. Promotions are usually used to influence members to support special projects and other church events.
In contrast, education concentrates on the rationale for believers to be givers. Members usually respond to education by regularly returning their tithe and giving unassigned offerings.
The Content of Instructions
It is important to distinguish between the stewardship belief held by the SDA Church and the mission of the Stewardship Ministries Department of the SDA Church. The former is much broader than the latter. The belief statement of the SDA Church regarding Stewardship is:
“We are God’s stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the earth and its resources. We are responsible to Him for their proper use. We acknowledge God’s ownership by faithful service to Him and our fellow human beings, and by returning tithe and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by God for nurture in love and the victory over selfishness and covetousness. Stewards rejoice in the blessings that come to others as a result of their faithfulness. (Genesis. 1:26-28; Genesis. 2:15; 1 Chronicles 29:14; Haggai 1:3-11; Malachi 3:8-12; 1 Corinthians 9:9-14; Matthew 23:23; 2 Corinthians 8:1-15; Romans 15:26-27.)"
The stewardship belief is adequately summarized by the following statement: “My in response to God’s .” The principle of biblical stewardship governs all dimensions of life, including managing financial resources.
Historically, the Stewardship Department has taught the broad perspective of stewardship, with an extensive focus on financial stewardship. Here are some reasons:
• reasons. A church department cannot address all aspects of life.
• The Bible and Jesus provide extensive teachings about money.
• Money or riches competes with God for (Matthew 6:24).
• Giving is an essential element of
• The church has a global that requires financial partners.
The Three-Legged Instruction Model
Studies done in sub-Saharan Africa and other places have revealed that three elements of instructions are critical to mobilizing partners to support God’s mission.
• Educating about generating resources
• Educating about managing resources
• Educating about giving
The three-legged instruction model has some unique strengths:
• The comprehensive content of financial education reveals an interest for the of church members.
• Improving believers’ life conditions represents an alignment with an objective of the early church (Acts 2: 45; 4: 34).
• There is also a close association between this approach and the implementation of method.
• The principle highlighted is one of
• The church is perceived as a source of “ .”
Educating about Generating Resources
“Generating Resources” concentrates on ways and means of improving the livelihoods of church members. Multiple initiatives can assist members in generating resources.
Two key initiatives are:
I. Helping members to develop a mindset.
II. education.
There are two major approaches to entrepreneurial educational initiatives: and
The outsourcing approach is when the expertise to train members is not available locally. The church serves only as an accessible platform for training to happen.
Example of Outsourcing
“We will even plan days where we invite agriculture extension workers to come and train our members how to till their fields, how to plant their crops and preserve their livestock.”
The localized approach is when the expertise to train members is available within the local church or district.
A testimony of a pastor associating instructions about generating resources and giving:
“Apart from relationships, I think, from the little experience that I have, the other factor that is conducive for members to give is for the church to equip the members on skills, projects, [and] ways on how members can make life easier for themselves.”
RECOMMENDED GENERAL RESOURCE
Model Steward Canvas by Ken Long
Educating about Managing Finances
The church should assist members and others to manage the of their resources according to biblical principles. As a result of wise management of resources, members will be in a better condition to partner with the church using their finances.
There exists an alarming situation concerning the level of financial literacy in society. Surveys conducted using the Big Three Questionnaire across countries with different types of economies and financial markets have shown that, on average, only thirty percent of adult participants could answer the three critical questions assessing financial literacy correctly.
Three smart financial behaviors are often used as indicators of financial literacy: having a , level of , and preparedness for . All three indicators are generally low across the US and in many other countries.
Ellen G. White speaks about the need for financial literacy among God’s people
"Many lack wise and economy. They do not weigh matters well, and move cautiously. Such should not trust to their own poor judgment, but should counsel with their brethren who have experience."
Testimonies for the Church, vol. 1, p. 224
One consequence of poor financial management is the difficulty to be faithful and partner with God.
"Many do not remember the cause of God, and carelessly expend money in holiday amusements, in dress and folly, and when there is a call made for the advancement of the work in home and foreign missions, they have nothing to give, or even have their account. Thus they rob God in tithes and offerings, and through their selfish indulgence they lay the soul open to fierce temptations, and fall into the wiles of Satan."
Ellen G. White, Review & Herald, Dec. 19, 1893.
The Church as a Provider of Financial Education
The four traditional providers of financial literacy are employer-based, school-based, credit counseling, or community-based. Unfortunately, there is no strong evidence that these financial literacy programs had positive and substantial impacts (Gale and Levine, 2010, p.10).
The church setting can become an ideal platform for financial education for several reasons:
• It is a provider that is .
The church is perceived as the place to learn “what says” in all life matters.
• There is affordability and
• There is instructions about financial management.
PRACTICAL CONSIDERATIONS
• Teach the biblical stewardship principle: God is the Owner and Provider of everything, and humans are His appointed managers.
• Teach about the available to implement financial decisions.
• Teach financial skills such as budgeting, saving, investing, managing debt and credit management, and retirement.
• Use multiple modes of : Pulpit teaching must be complemented with more interactive approaches such as group study and personal visitations (Gates, 2017).
• Involve units. All family members, including children and spouses, have an influence on financial decisions (Kim, Gutter, & Spangler, 2017).
RECOMMENDED RESOURCE MATERIAL
Faith and Finance
Limitation
“It would not by itself bring financial giving up to levels that their own Christian traditions would consider faithful” (Smith et al., 2008, p. 118).
Group Activity
Share your success stories about instructing members in managing resources and generating resources.
How can local churches or pastoral districts in your context grow in effectiveness in these two areas?
MPM MODEL
Identifying Obstacles
Following the Figures Leaders’ Convictions
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives Giving Practices
Cultivating Personal Connections
NOTES
EDUCATING IN SYSTEMATIC BENEVOLENCE
Aim
To explain the concept of systematic benevolence within the SDA Church by establishing the concept from the Bible, the Spirit of Prophecy, and church history
Introduction
Several factors influence how members participate in congregational giving. Some give in response to perceived existing needs. Others give when they are touched by a special appeal. Without disregarding the pertinence of these mentioned motives, this presentation focuses on systematic giving—giving in response and in proportion to what one has earned or received.
Historical Overview: 1844 – 1859
James White describes the practice of giving among the early Sabbatarian Adventists:
“In the early stage of the cause, our people had no system upon which to act in the support of ministers. Those who were disposed to give anything, gave what they chose. For a time, our ministers were quite well sustained, by a few liberal souls, while the majority excused themselves from doing anything. Ere long, it became evident that these liberal ones were becoming weary of this inequality, and they began to withhold their support”
Life Incidents, p. 300.
We have some historical information about the remuneration practices for early Sabbatarian Adventist pastors:
• Members were supporting the itinerant ministers.
• The majority of pastors had to work during the week to support their families.
• There was in the remuneration of pastors; some were earning 50 cents per day, whereas the brothers Palmer and Blacksmith were offering five dollars to each minister who was visiting their church.
• The economic depression of 1857 – 1859 affected the giving pattern of believers.
Despite these constraints, the group of Sabbatarian Adventists grew to a significant number, and this growth created the need for ministers.
The expression “Systematic Benevolence” appeared in Adventist publications for the first time in 1854 when James White based his reflections on 1 Corinthians 16:2,11
Later, a study commission was set up with the following composition: John N. Andrews, Joseph B. Frisbie, and James S. White. Using 1 Corinthians 16:2 and 2 Corinthians 8:12-14 and 9:5-7 stressing cheerfully giving and an attitude of “benevolence”as their basis, they made the following recommendations:
• The establishment of a benevolence plan for members to support the church on a weekly basis.
• Sisters, 18 – 60 years old, were to contribute 1 – 10 cents per week.
• Brothers, 18 – 60 years old, were to contribute 2 – 25 cents per week.
• Each brother and sister lay by him or her in-store on the first day of each week from one to five cents on every $100 of property they possess.
The above plan was adopted at the June 4, 1859, General Conference Session.
Group Activity
The reasoning in favour of Systematic Benevolence was grounded on 1 Corinthians 16:1, 2. After reading the mentioned text, can you extract some principles about systematic benevolence?
Here are five principles that can be derived from the text:
I. Apostle Paul indicates the principle of (“the first day of every week”).
II. The apostle also indicates the principle of (“each one of you”).
III. The text stresses foresight and the need to (“set aside a sum of money”).
IV. The text emphasizes the principle of (“in keeping with his income”).
V. There is the principle of
Are there other biblical passages (Old or New Testament) that teach the practice of systematic giving? Example of regular offerings in the Old Testament: first fruit offerings.
Educating in Systematic Benevolence
Ellen G. White endorses the adoption of the early systematic benevolence plan:
“The plan of systematic benevolence is pleasing to God. I was pointed back to the days of the apostles, and saw that God laid the plan by the descent of His Holy Spirit, and that by the gift of prophecy He counselled His people in regard to a system of benevolence . . .”
Ellen G. White, Testimonies for the Church, vol. 1, p. 190
Historical Overview: 1860-1879
The tithing system was not adopted in 1859. The pioneers considered it to be relevant only for the Old Covenant. In 1861, James White mentioned for the first time the term “tithe” in connection with Systematic Benevolence:
“We propose that the friends give a tithe, or tenth of their income, estimating their income at ten percent on what they possess”
(Good Samaritan, no. 5, January 1861). In 1862, J. Clarke drew a connection between tithing and Systematic Benevolence using Malachi 3. (J. Clarke, “Posting Up,” ARH, July 22, 1862).
Ellen White first wrote about the principle of tithing in 1861:
"The special system of was founded upon a principle which is as enduring as the law of God. This system of was a blessing to the Jews, else God would not have given it them. So also will it be a blessing to those who carry it out to the end of time. Our heavenly Father did not originate the plan of systematic benevolence to enrich Himself, but to be a great blessing to man. He saw that this system of beneficence was just what man needed."
Testimonies for the Church, vol. 3, p. 404
Ellen G.White has used the terms “Systematic Benevolence” and “Tithing” interchangably:
“If systematic benevolence were universally adopted according to God’s plan, and the tithing system carried out as faithfully by the wealthy as it is by the poorer classes”
Testimonies for the Church, vol. 3, p. 409
It was only in 1875 that the leaders paid a closer attention to these instructions. In 1876, the following three resolutions were adopted at a special session of the General Conference:
"Resolved, That we believe it to be the duty of all our brethren and sisters, whether connected with churches or living alone, under ordinary circumstances, to devote one-tenth of all their income from whatever source, to the cause of God. And further
"Resolved, That we call the attention of all our ministers to their duty in this important matter to set it plainly and faithfully before all their brethren and urge them to come up to the requirements of the Lord in this thing.
"Moved and carried that the chairman appoint a committee of three, himself to be one of that committee, to prepare a tract upon the subject of systematic benevolence."
“Minutes of the Special Session of the General Conference,” Review & Herald, April 6, 1876, p. 108
• The tithing system that was adopted also included
• Apart from individual members, Conferences and institutions were also asked to return tithe.
In 1878 a tract was prepared, explaining the tithing plan and detailing the significant change in Systematic Benevolence. The pamphlet answers the question about how to calculate the tithe. The following answer was given:
“This does not mean a tenth of our annual increase of property after the cost of food and clothing, and other expenses, are paid, but that nine parts of our income are to meet all these expenses”
General Conference of SDA, Tithing Principles and Guidelines, 1984, p. 23.
Some Adventist scholars have reconciled the former Systematic Benevolence plan and the later one (tithing system). In The History and Use of the Tithe, Arthur L. White wrote:
“that the main and strongest phase of this plan was definitely based upon the tithing principle, and that the steps taken two decades later were merely refinements and extensions of what was adopted in 1859. They were not two separate and distinct plans.” (p. 2)
Merlin Burt, the current White G. Estate Director, in an article entitled “How Adventists Adopted the Bible Teaching of Tithing,” puts it this way:
“While the 1859 Systematic Benevolence plan had focused on the of systematic giving based on 1 Cor. 16:2, the 1878 revisions actually defined the Bible plan for how the was to be determined.”
Dynamic Steward, October-December 2010, p. 7
Later Ellen G.White further highlights the application of the principle of Systematic Benevolence to offerings:
“This matter of giving is not left to impulse. God has given us definite instruction in regard to it. He has specified tithes and OFFERINGS as the measure of our obligation. And he desires us to give regularly and systematically. . . . Let each regularly examine his income, which is all a blessing from God, and set apart the tithe as a separate fund, to be sacredly the Lord’s. This fund should not in any case be devoted to any other use; it is to be devoted solely to support the ministry of the gospel. After the tithe is set apart, let gifts and offerings be APPORTIONED, ‘as God hath prospered’ you”
The Review and Herald, May 9, 1893.Practical
Group Activity
Discuss how members are currently giving offerings in your context. What would be the best approach to influence them to embrace Systematic Benevolence?
Benefits of Systematic Benevolence
Burt draws a connection between the adoption of the new Systematic Benevolence plan and the expansion of the mission of the SDA Church:
“The new plan was implemented beginning the first week of 1879. The new plan came at just the right time for the Seventh-day Adventist Church. Foreign missions and the rapid expansion of the church were greatly enhanced by the increased resources that came in through following the Bible tithing plan”
“How Adventists Adopted the Bible Teaching of Tithing,” Dynamic Steward, October–December 2010, p. 7
Several studies have shown the advantage of giving over occasional, impulsive, or -driven giving. (Hoge & Yang, 1994; Hoge et al., 1996; Mundey, King, et al., 2019; Smith et al., 2008). Hoge and Yang (1994) asserted that when elements such as planning, pledging, and giving as a percentage are present, members tend to give a higher amount and a higher percentage of their incomes.
In a recent study (Barbe, 2024), Adventist church pastors whose members’ giving did not dwindle during the COVID-19 pandemic highlight their practice of promoting and teaching Systematic Benevolence, “to continually give to God as he continues to bless us” and to transform religious giving into a “consistent practice.”
Conclusion
The study of Systematic Benevolence has highlighted how God has guided His church to progressively understand the present truth about giving. The understanding and acceptance of Systematic Benevolence grew out of practical needs, Bible studies, and special revelations to Ellen G. White. The adoption of Systematic Benevolence in tithing and offerings by God’s people, an expression of putting God first, is largely responsible for the expansion of God’s church.
MPM MODEL
Identifying Obstacles
Following the Figures Leaders’ Convictions
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives
Cultivating Personal Connections
A TITHE OF EVERYTHING
Aim
The purpose of this presentation is to help participants to understand the importance of returning a tithe of everything.
Introduction
The three-legged instruction model provides education about generating resources, managing resources, and education about giving. This presentation, entitled “A Tithe of Everything,” presents one of the multiple topics in education about giving. On what should one tithe? On the total income received or on a portion of the income? Does it make a difference?
Illustration
The Half Haircut
PART I - EXAMPLES FROM BIBLICAL TITHERS
Abram (The first reference to tithing)
According to Genesis 14:20, Abram gave him a tenth of everything.
What constitutes the spoils of war for Abraham? According to Genesis 14:11, 12, 16 “food,” “goods,” and “possessions” were taken from Sodom and Gomorrah.
Angel Rodriguez comments:
“Genesis 14 deals with properties, and the loss and recovery of goods”
Stewardship Roots, p. 29
Ellen G. White provides a guideline for practicing tithing today:
“As did Abraham, they are to pay they possess and they receive”
Counsels on Stewardship, p. 66
Jacob (The second biblical reference to tithing)
Jacob made a promise: “Of all that you give me I will give you a tenth” (Genesis 28:22).
Group Activity
Genesis 27:28
Grain and New Wine
Genesis 30:28 Wages
Genesis 30:43 Flocks, Servants, Camels, Donkeys
Genesis 33:19; 42:25 Pieces of Silver
If we agree that Jacob was true to his promise of returning tithe “of all” that God would give him, we can conclude with confidence that he tithed from his livestock, from the silver that he acquired, and from the other possessions that he had accumulated. Israel, as the nation descending from Jacob, adopted this principle of tithing in faithfulness to the vow made by the patriarch.
PART II - INSTRUCTIONS ABOUT TITHING
An important text used to support the practice of tithing is Leviticus 27:30–32. According to this passage, tithe was based on which products?
• Products of the
• What would you answer to someone who uses this text to claim that a businessperson, a mechanic, a teacher, a builder, or anyone earning an income in cash is exempt from tithing?
Points of interest:
• It was an economy.
• was already extensively used; multiple references to the silver shekels.
Why is there no mention of or instructions concerning tithe returned from and in cash in this passage? The most probable answer has to do with the primary thrust of the chapter: converting devoted items into cash.
The broader context of Leviticus 27 provides instructions concerning what the Israelites were generally devoting to the Lord and about the possibility of redeeming and exchanging some of these things using money, or more precisely, silver shekels. This inexhaustive list enumerates people (verses 1–8), animals (verses 9–13), house (verses 14, 15), family land (verses 16–21), fields outside of family land (verses 22–24), and the tithe of the produce of the land and the herd. They could exchange the tithe of the produce of the land devoted to God for cash by adding 20 percent to its value, but no provision was made for exchanging the tithe of animals.
It leads to a logical conclusion. If what was devoted to the Lord was already in the form of cash, there would be no need to mention it in the list found in Leviticus 27
In the Gospels, Jesus acknowledges that tithing is from “all I get” (Luke 18:12, NIV) and from the minutest gain (Matthew 23:23). Jesus does not challenge the of tithing but the of the tithers (Matthew 23:24)
PART III - THE VALUE OF A TITHE OF EVERYTHING
The real value of tithe is not monetary but symbolic. First, it serves to illustrate and acknowledge that God is the “Giver of all things.”
Ellen G. White explains the meaning of tithe:
“The productions of the earth, the bountiful harvests, the treasures of gold and silver, are His gifts. Houses and lands, food and clothing, He has placed in the possession of men [and women]. He asks us to acknowledge Him as the Giver of all things; and for this reason He says, Of all your possessions I reserve a tenth for Myself, besides gifts and offerings, which are to be brought into My storehouse. This is the provision God has made for carrying forward the work of the gospel”
Counsels on Stewardship, p. 65
A tithe cannot convey adequately the idea that God is the “Owner and Giver of all things.” It represents Him only as a owner.
Apostle Paul also acknowledges God as the Owner and Provider of everything: “The living God, who gives us richly to enjoy” (1 Timothy 6:17, NKJV).
The passage of 1 Timothy 6:17–19 provides instructions on two issues:
• What are the consequences of not acknowledging God as the giver of all?
• What are the outcomes when God is acknowledged as the giver of all?
These are the consequences of not acknowledging God as the giver of all:
• An attitude of . We boast over what we consider having acquired by ourselves.
• Trusting in instead of trusting in God. If we do not see the hands of God behind our riches, it is easy for our riches to become our gods.
The outcomes when God is acknowledged as the giver of all:
• Inclination to do to others. You are good to others when you realize that Someone is good to you.
• Propensity to and . A generous spirit results from the conviction that all was given to us.
• Living today in view of . The good things of this present age are perceived as glimpses of the better things of the coming age but not as the finality of existence.
The way we return tithe either on everything or partially has a critical influence over our general spiritual life.
The Scriptures talk about the relationship between trusting in God and peace:
“You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You”
Isaiah 26:3, NKJV
A “tithe of everything” fosters of mind because it is a demonstration of total .
Illustration
The Blind Walk
PART IV - THE PURPOSE OF TITHING
In the SDA Church, we acknowledge three main purposes of tithing:
I. Reveals that God is first (Genesis 28:20–22; Psalm 24:1; Psalm 116:12–14)
II. Tithing contributes to overcoming selfishness
III. Support the gospel ministry (Numbers 18:21; 1 Corinthians 9: 13,14; Testimonies for the Church, vol. 9, p. 247–249)
Group Activity
Create a list of topics that would be pertinent for your context concerning education in giving.
Create a one-page outline with headings and subheadings of a church presentation on one of the topics that you have listed. Choose a topic that would be most relevant to your context. Include key Bible references and one or two short passages from the writings of Ellen G. White.
Conclusion
The examples from the patriarchs and the teachings of Jesus testify to the practice of a “tithe of everything.” This habit serves as a powerful reminder about God as the giver of all things. This custom participates in developing good, generous, and heavenly focused individuals. In a world of uncertainties and confusion, the exercise of tithing from everything, an apex of total dependence, will contribute to our inner peace.
“‘And try Me now in this,’ says the Lord of hosts”
Malachi 3:10, NKJV
The wise man orders God’s children to “honor the Lord with your wealth” (Proverbs 3:9, NIV). What constitutes our wealth? The crops that we harvest, the profits we make, the income we receive for work accomplished and services rendered, the inheritance that we have received, or other allowances and pensions. We have the privilege of honoring God by using everything that He provides to worship Him.
MPM MODEL
Identifying Obstacles
Following the Figures Leaders’ Convictions
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives
Cultivating Personal Connections
VISITATION - THE QUEEN STRATEGY TO GROW FAITHFULNESS AND PARTNERSHIP
Aim
To present visitation as one of the most effective strategies to help members become faithful and partner with the church for mission.
PART I - THE ONE WHO VISITS
The practice of visitation originates from God.
As Elohim, He stands as the Creator of the entire universe and all living things.
As Yahweh, He is the God of the covenant who entertains an relationship with His creatures.
Our first parents had the privilege of being visited by God:
“They were visited by angels, and were granted communion with their Maker, with no obscuring veil between.”
Ellen G. White, Patriarchs and Prophets, p. 50
God’s initial strategy to address unfaithfulness was not convocation but visitation (Genesis. 3:8).
Each visit of God to humanity consists of some recurring elements:
• To provide a word of (Genesis. 3: 16-19).
• To provide an opportunity for humans to out (Genesis. 3:9-10).
• To attend to human (Genesis. 3:21).
• To provide a word of (Genesis. 3:15).
According to Deuteronomy 4:7, the greatness of Israel was a result of the proximity of their God.
The plan of redemption rests upon a visitation, "God with us" (Matthew 1:23).
The conclusion of the plan of redemption will also happen through a visitation; God establishes His dwelling place among humans (Revelation 21:3, 4).
PART II - THE TASK OF UNDER-SHEPHERDS
The Bible is clear about the call of ministers to serve as shepherds (Acts 20:28; 1 Peter 5:2).
The prophet Ezekiel provides strong a warning about neglecting the responsibility of shepherding. (Ezekiel 34:1, 2).
Shepherding and Visitation
Apostle Paul mixed public teaching with home visitation as a means of nurturing God’s people (Acts 20:20).
Ellen G.White also associates shepherding with home visitations:
"Elder H used to live here and preach to the people, but he was not a of the flock. He would tell the poor sheep that he would rather be horsewhipped than visit."
Manuscript, vol. 9, p. 343
"The pastor is a shepherd of the sheep, guarding them, feeding them, warning them, reproving them, or encouraging them, as the case may require. There is to be done."
The Adventist Review, October 20, 1896
The flock of God have a right to expect to be by their pastor, to be instructed, advised, counseled, in their own homes. And if a man fails to do this part of the work, he cannot be a minister after God’s order.
Appeal and Suggestions to Conference Officers, Ph 2, p. 17
“A minister may enjoy sermonizing, for it is the pleasant part of the work and is comparatively easy; but no minister should be measured by his ability as a speaker. The harder part comes after he leaves the desk, in watering the seed sown. The interest awakened should be followed up by personal labor,—visiting, holding Bible readings, teaching how to search the Scriptures, praying with families and interested ones, seeking to deepen the impression made upon hearts and consciences”
Testimonies for the Church, vol. 5, p. 255
PART III - THE VALUE OF HOME VISITATION
The value of home visitation is associated with the motivating factor leading individuals to faithfulness.
Ellen G.White clarifies the question about what motivates individuals to follow Christ:
It is not the fear of punishment, or the hope of ever- lasting reward, that leads the disciples of Christ to follow Him.
The Desire of Ages, p. 480
According to apostle Paul, is a primary motivating factor (2 Corinthians 5:14)
God uses love as the first motivating factor to lead His people to faithfulness (Jeremiah 31:3; Hosea 11:4). People come to realize God’s love through .
Ellen G. White also speaks of experiencing God’s love through a mirror:
“As they see the evidence of your unselfish love, it will be easier for them to believe in the love of Christ.”
Christ’s Object Lesson, p. 387
Visitation is one of the foremost means to build relationships and express love:
There is no quicker way of bridging the between preacher and people than meeting them in their homes and in our home. The effective preacher is always a diligent . Only if he makes time each week both for visiting people and for interviewing them, will he be en rapport with them as he preaches."
John R. Stott, The Preacher's Portrait, p. 88.
Home visitation creates the conviction that one is loved, and this has a direct influence on faithfulness. The encounter of Jesus with Zacchaeus testifies to the relationship of love as the leading motivation for faithfulness (Luke 19: 5, 8).
There is no better motivation to giving than for the pastor to provide a member with effective pastoral care through preaching and visitation.
Chor-Kiat Sim “Why Pastoral Visitation?”, Ministry Magazine, May 1999 , pp. 22, 23
PART IV - THE PRACTICE OF HOME VISITATIONS
There are some basic practicalities for effective home visitations:
• It is not a social call
• Never visit a single person alone.
• Have a plan for your visit.
• The congregation needs to be instructed on the benefits of home visitation.
• Enlist and train the elders and deacons in this work.
Ellen G. White comments on the nature and purpose of home visitation:
"There is visiting to be done, not to have a pleasant chat, but to do the work required of a watchman. There should be conversation and with these souls. This is the kind of work that gains valuable experience in the up building of Christ’s kingdom."
The Review and Herald, October 20, 1896
There are some hindrances to home visitation:
• Ignorance of the value of home visitation
• Lack of adequate training in home visitation
• Absence of adequate planning
• Imbalanced time allocation for pastoral ministry
Elements of an Effective Home Visitation Program
• Recruit a team of church leaders who will oversee visitations in the local church.
• Train the members of the visitation team.
• Organize the teams responsible for visitations.
• Create a calendar of systematic visitations including all the families of the church.
• The visitation sheet should contain at least three pieces of information: date for visitation, contacts of the families and members, and person in charge of the visit.
• Keep a record of the information gathered during visitation (optional).
• Make provision for emergency visitations.
PART V - SPECIFIC STEWARDSHIP VISITATION
We have a responsibility to and to (Romans 10:14; Ezekiel 3:18). This double responsibility creates the need for specific stewardship visitation.
TARGET GROUP: Members who are struggling with the issue of consistency in returning tithe.
WHO: Only those who have access to information pertaining to members’ faithfulness in tithe.
PURPOSE: Nurturing members in this specific area of stewardship.
Important Consideration: Refrain from doing specific visitation in the absence of visitation.
Some Guiding Questions for Specific Stewardship Visitation:
• Are the instructions of God about tithing clear for you? (Leads to the assessment of knowledge)
• Do you realize that God wants you to harmonize your life according to His instructions in financial matters? (Leads to introspection)
• Do you choose to follow God’s plan in the management of your finances? (Leads to a commitment)
• Do you want God to give you enough faith to experience faithful stewardship? (Leads to prayer)
Addressing Common Excuses
Scarcity of Resources
The Delay of God
Threat, Fear and Panic
Human Logic and Good Sense
The Power of Circumstances
Conclusion
The One Who Provides
The One Who is Never Late
The One Who Cares
The Source of All Wisdom
The One Who Controls Circumstances
Blessed are those who do home visitations in the name and in like manner as God. They will be known as kingdom builders. A visitation program is one of the most effective strategies to help members become givers.
What are the conditions preventing local churches from implementing a systematic visitation program?
How would you proceed to implement a systematic visitation program across your pastoral district?
Convictions
Identifying Obstacles
Following the Figures
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives
Cultivating Personal Connections
THE WISDOM OF MANAGING MONEY
Aim
To teach about the basic principles of managing personal resources and showing that financial skills are essential for quality of life, worshiping God, and participation in mission..
Introduction
As believers, we are designed for abundant life and to partner with God in His final mission.
According to John 10:10, Jesus came to bring abundant life to those who accept Him.
Ellen G. White shares about God’s assessment of His children:
“The Lord is disappointed when His people place a low estimate upon themselves. He desires His chosen heritage to value themselves according to the price He has placed upon them.”
The Desire of Ages, p. 668
This is an invitation not to look down upon oneself or not to settle for a mediocre life. We are created and redeemed for greatness.
According to Acts 1:18, we are called to be part of God’s mission. Mission brings meaning and purpose to our lives.
“[The Lord] has placed in the hands of his servants the means wherewith to carry forward his work in home and foreign missions”
Ellen G. White, Review & Herald, Dec. 23, 1890
Our partnership in God’s mission involves both doing mission and supporting mission with our financial means.
The presentation “The Wisdom of Managing Money” introduces FIVE BASIC PRINCIPLES to manage financial resources to improve quality of life and participate in mission.
PRINCIPLE I:
YOUR POCKETS
ARE NOT EMPTY
The first principle is a change of mindset. It is a shift from the conviction and feeling that we have nothing or cannot produce anything, “the empty pocket syndrome.”
The biblical account reveals how Gideon was stuck in the empty pocket syndrome, and how God intended to move him out of this condition. Read Judges 6: 11-15.
Participant’s Involvement
How would you describe Gideon’s perception of himself? (Judges 6: 15).
How would you describe God’s perception of Gideon? (Judges 6:12).
Common causes of the empty pocket syndrome:
• Involvement in the game
• Wrong assessment of current reality
• Being paralyzed by the image in the rearview mirror
• Influence of education and social background
• Looking in the wrong direction; focusing on instead of considering God’s materials. God’s raw materials includes time, energy and talent
Reversing the Empty Pocket Syndrome
The real problem is not that our pockets are empty, but rather a failure to see and believe what we have received and to apply the law of success.
There are three useful strategies to reverse the empty pocket syndrome:
I. Challenge the assertion by claiming that “Our pockets are empty.”
God has a financial plan for His children. It comprises of three options:
Option 1: Not for Bread (Psalm 37:25).
Option 2: Provide for our (Philippians 4:19).
Option 3: The Power to Generate (Deuteronomy 8:18).
Read Matthew 25:14. The parable of the servants and gold bags illustrates well the concept that our pockets are not empty.
God’s servants have received something valuable.
Variation in quantity of resources received is not to absence of resources. God has placed something to each of our pockets.
Ellen White explains about the various options: “Some will have their hundredfold in this life, and in the world to come life everlasting. But all will not receive their hundredfold in this life, because they cannot bear it. If entrusted with much, they would become unwise stewards. The Lord withholds it for their good…”
Counsels on Stewardship, p.232
II. Pray for an reality vision (2 Kings 6:17).
III. Apply the of Success.
Paul talks about his version of the law of success in 2 Corinthians 9:6.
Solomon talks about his version of the law of success in Proverbs 10:4.
They can both be summed up as this: Hard and diligent work is rewarded.
Illustration
The Wet Pen and the Man with a Prayer Request
PRINCIPLE II - PLAN BEFORE SPENDING
Participant’s Involvement
Study Luke 14:28, 32 to find out about Jesus’ recommended approach before acting upon an idea or desire.
SOMEONE KING
Plan to Build a Tower
Plan to Go to War Sit Down Sit Down
the Cost what is needed
Is enough money available? Are enough human resources available? Realize or Not Realize Go to war or change plan.
In today’s world, advertisers and other influencers encourage people to spend without thinking. They appeal more to our senses than to our reason. We buy what we see, hear, touch, smell, and taste. This is creating an unhealthy spending trend.
A spending plan is a necessity, no matter our income. When the income is small and the obligations are many, it even becomes vital.
Illustration
The Small Birthday Cake
Advantages of a spending plan:
• to reflect critically before spending.
• Live within your income.
• Reach your financial goals.
• Prepare for financial
• Develop wise financial management habits.
Three questions can help individuals sharpen their critical thinking when spending their resources:
I. Do I really need what I’m about to buy?
II. Am I spending beyond my means?
III. Can I obtain the same value that I’m looking for by spending less?
This exercise most often leads to less spending.
Developing a Spending Plan
The development of a spending plan goes through four steps:
STEP I: ASSESS your current situation.
STEP II: ALLOCATE the budget percentages and allocations.
STEP III: APPLY your spending plan.
STEP IV: MONITOR financial progress and revise the plan.
A good spending plan has some KEY FEATURES:
• PRIORITIZE GIVING TO — Tithe, offerings and donations.
• WELL PLANNED —Try to involve everyone that is affected by it.
• REALISTIC — It should not prevent us from enjoying life; not a synonym for dieting!
• FLEXIBLE — Be ready to adapt to changes.
• CLEARLY COMMUNICATED — It should be written and available to all household members.
• BALANCED — It must be amended until expenses balance with income.
• BE DETAILED — The details make the whole.
• INCLUDE SAVINGS — It is a tool to prepare for the future.
People can adopt THREE GUIDING PRINCIPLES when they develop a budget:
I. Normal budget: Use what you have .
II. Need-oriented budget: Use resources according to your .
III. Christian’s budget: Practice .
For the Christian, the budget is characterized by self-denial:
"And the absence of in His professed followers, God regards as a denial of the Christian name. Those who profess to be one with Christ, and indulge their selfish desires for rich and expensive clothing, furniture, and food, are Christians only in name. To be a Christian is to be Christlike."
Ellen G. White, Review & Herald, Oct. 13, 1896.
Ellen White recommends budgeting to assist us in our partnership with God:
“This matter of giving is not left to impulse. God has given us definite instruction in regard to it. He has specified tithes and offerings as the measure of our obligation. And He desires us to give regularly and systematically. . . Let each regularly examine his income, which is all a blessing from God, and set apart the tithe as a separate fund, to be sacredly the Lord's. This fund should not in any case be devoted to any other use; it is to be devoted solely to support the ministry of the gospel. After the tithe is set apart, let gifts and offerings be APPORTIONED, ‘as God hath prospered you’”
Review & Herald, May 9, 1893.
The Man Who was Always accusing Others of Stealing His Money
PRINCIPLE III - AVOID USING OTHERS’ MONEY
The practice of borrowing to meet one’s obligations is not new. However, there exist some important differences between past and present practices. The table below captures some of the differences.
Characteristics
Revenue
Items/Services purchased
Accessibility to credit and loan
Past
and Constraining
Opting for Credit Option First
Percentage of Population Little
Factors which contribute to the recent accentuation of indebtedness:
• Reduction in income
• Unexpected bills
• Instant
• Lifestyle of overconsumption
• Ease of credit
• Eating out
• Copying others
• Absence of adequate
• about the future (James 4:13, 14).
Group Activity
Present
Besides these already-mentioned causes of indebtedness, have you identified other causes in your local context?
Complications
Related to Indebtedness
Indebtedness is a source of various complications. Scripture provides warnings against the practice of debt. The well-known instruction is from Proverbs 22:7: “The borrower is servant to the lender” (NKJV).
Reverend Desmond Tutu compares debts to the worst form of human exploitation: “Debt is modernday apartheid.”
Ellen G. White speaks about the one driving the debt phenomenon:
You must see that one should not manage his affairs in a way that will incur debt. . . When one becomes involved in debt, he is in one of nets, which he sets for souls.
Councils for the Church, p. 155
The debtors who are not able to repay their debts affect their Christian witness to the community:
“You bring a reproach upon the cause by locating in a place, where you indulge indolence for a time and then are obliged to run in debt for provision for your family. These your honest debts you are not always particular to pay, but, instead, move to another place. This is defrauding your neighbor. The world has a right to expect strict integrity in those who profess to be Bible Christians”.
Ellen G. White, Testimonies for the Church, vol. 5, p. 179
Debts imperil the giving of the believer:
"Many do not remember the cause of God, and carelessly expend money in holiday amusements, in dress and folly, and when there is a call made for the advancement of the work in home and foreign missions, they have nothing to give, or even have their account. Thus they rob God in tithes and offerings, and through their selfish indulgence they lay the soul open to fierce temptations, and fall into the wiles of Satan."
Ellen G. White, Review & Herald, Dec. 19, 1893
The debtor faces a terrible dilemma:
“Some have not come up and united in the plan of systematic benevolence, excusing themselves because they were not free from debt. They plead that they must first ‘owe no man anything.’ But the fact that they are in debt does not excuse them. I saw that they should render to Caesar the things that are Caesar's, and to God the things that are God's. Some feel conscientious to ‘owe no man anything,’ and think that God can require nothing of them until their debts are all paid. Here they deceive themselves. They fail to render to God the things that are His. Everyone must bring to the Lord a suitable offering. Those who are in debt should take the amount of their debts from
what they possess, and give a proportion of the remainder”
Ellen G. White, Testimonies for the Church, vol. 1, p. 220
Debts affect the effective partnership between believers and God.
There are eight recommended steps to move out of debt:
I. Move out of and decide to become debt free.
II. Seek interventions and guidance.
III. Determine your overall financial situation.
IV. Reestablish the practice of
V. Discontinue all credit purchases.
VI. Develop a repayment plan.
VII. Be careful about using a debt consolidation loan.
VIII. “Snowballing” the debt. List the debt, starting from the biggest obligation to the smallest. Start by paying the smallest amount and move to the top
Ellen G. White encourages believers to move out of debt by embracing simplicity and frugality:
“Make a solemn covenant with God that by His blessing you will pay your debts and then owe no man anything if you live on porridge and bread. It is so easy in preparing your table to throw out of your pocket twenty-five cents for extras. Take care of the pennies, and the dollars will take care of themselves. It is the mites here and the mites there that are spent for this, that, and the other that soon run up into dollars. . . . DENY your taste, deny the indulgence of appetite, save your pence, and pay your debts. Work them off as fast as possible. When you can stand forth a free man again, owing no man anything, you will have achieved a great victory”
The Adventist Home, p. 393
PRINCIPLE IV - RECOVERING THE ART OF SAVING
Our generation is known as one that is saving the least. Some practices were common in previous cultures:
• Drying vegetables
• Preserving sweet potatoes by putting them in holes and sprinkling ashes over them.
• Father’s granary is only used during the drought or war.
• Salted fish
• Drying meat
According to Proverbs 6:6–8, Scripture pleads for the importance of practicing savings. The ant is both laborious and frugal.
According to Genesis 41:34–36, the family of Jacob was saved from extinction through adequate savings.
Ellen G. White links the absence of savings to the cycle of poverty:
“Many poor families are poor because they spend their money as soon as they receive it.”
The Adventist Home, p. 392
What could be the benefits of practicing saving in your context?
Some benefits of practicing saving:
• To face life
• To realize major financial goals
• Possibility to offer an exceptional service
• Prepare for
• Leave a financial legacy
• Break the cycle of poverty
Read Luke 8:3 and Acts 4:34-35.
The Bible provides examples of believers who partnered with God through their savings. Jesus and his missionary crew were supported by a group of women. The members of the early church, whose wealth was in the form of land and houses, sold their properties to provide for the beginning of the Christian mission.
There are clear instructions for believers of today to support God’s mission through their savings:
"Each should keep a box at hand, and drop into it every penny he is tempted to waste in self-indulgence. But something more must be done than merely to dispense with superfluities. Self-denial must be practiced. Some of our comfortable and desirable things must be sacrificed."
Ellen G. White, Counsels to Stewardship, p. 291
"As new fields are opened, the calls for means are constantly increasing. If ever we needed to exercise it is now. All who labor in the cause should realize the importance of closely following the Saviour's example of self-denial and economy."
Ellen G. White, Counsels to Stewardship, p.290
Every penny should be carefully treasured. A cent seems like a trifle, but a hundred cents make a dollar, and rightly spent may be the means of saving a soul from death.
Ellen G. White, Counsels to Stewardship, pp.290-291
Illustration
The Stranger Who Changes My Life
There are some practical pieces of advice to practice saving:
• Teach the principle of delayed gratification as early as possible.
• Start somewhere.
• Be systematic. Make it a habit.
• Practice automated saving.
• Set a limit.
Beyond a certain point saving can become
• Differentiate between saving and
It is important for believers to differentiate between hoarding and saving. Hoarding is the mere accumulation of money for motives and
Read Luke 12:16-21. It provides an example of hoarding.
Ellen G. White wrote these words about the danger of hoarding:
“Hoarded wealth is not merely useless, it is a CURSE In this life it is a snare to the soul, drawing the affections away from the heavenly treasure.”
Christ’s Object Lessons, p.352.
PRINCIPLE V - HE MULTIPLIES WHATEVER HE RECEIVES
We should be careful about the prosperity gospel and its errors. However, we should not hesitate to share about God’s rewards for the faithful. The Bible suggests a very interesting sequence: God Bless, You Give, God Multiplies the Blessings.
Illustration
The Restaurant in the Desert (Mark 6:30-44).
God’s Multiplication Table
Giving to the (Matthew 25:40)
Returning (Leviticus 27:30-32)
Giving (Deuteronomy 16:17)
Offering (Romans 12:1-2)
He multiplies (Proverbs 19:17)
He multiplies (Malachi 3:10)
He multiplies (Proverbs 3:9-10)
He multiplies (Luke 18:29-30)
Even if I manage to give God all of my wealth, He will always find a way to give me back much more than what I previously had.
Our liberality toward God should not be limited to times of abundance. We are encouraged to practice tithing and to bring an offering to God no matter our current financial situation. By putting God first, the believer is granting permission to God to change a situation of scarcity to one of abundance.
Group Activity
Share one experience about how God has multiplied the resources of those who are faithful in tithe and offerings.
MPM MODEL
Identifying Obstacles
Following the Figures Leaders’ Convictions
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives
Cultivating Personal Connections
NOTES
SUBDIVIDING AND INTEGRATING: A SUPPORTIVE STRATEGY
Aim
To explain how the leadership at the local church can utilize “subdividing and integrating” to support education on stewardship and foster conditions for members to grow in partnership and faithfulness.
Introduction
What is “Subdividing and Integrating” strategy?
It is a strategy that includes two key elements. First, it involves breaking down the task of mobilizing partners for mission into smaller components, allowing multiple individuals or entities to take on responsibilities. This approach stewardship education. Second, it factors in stewardship education and other facilitating measures to congregational giving into existing church programs, ministries, and activities. Essentially, it serves as an “ ” strategy to disseminate the stewardship message to all segments of the church.
This presentation highlights contextual, social, and theological factors that support the “Subdividing and Integrating” strategy. It briefly discusses how to enhance delegation effectiveness of delegation and present one particular outcome.
Application of Subdividing and Integrating
When adopting the “Subdividing and Integrating” strategy, the responsibility of mobilizing members toward faithfulness and partnership is shared collectively, rather than resting with a single person nor entity. One first implication of “Subdividing and Integrating” strategy is the active involvement of the The task of mobilizing partners for mission cannot be confined to conferences, unions, and divisions; it requires the participation of each local church.
This approach aligns with Apostle Paul’s teaching which invites all believers in the local church to “spur one another on toward love and good deeds” (Hebrew 10:24). While discussing about members’ education on giving, E.G. White pleads for the collective involvement of church leadership: “It is the duty of the and of the church to instruct the people on this important matter, and to set things in order.” Counsels on Stewardship, chapter 22. The responsibility extends beyond the stewardship ministries.
A local church pastor illustrates how he practices the “Subdividing and Integrating” strategy: “I have approached various departments, like the youth ministries, for them to share stewardship education when they are meeting.”
Subdividing and Integrating: A Supportive Strategy
Here are some activities and initiatives of the local church, while not specifically stewardship programs, can serve as platforms to convey the stewardship message to various segments of the church and foster conditions for members to grow in faithfulness and partner with the church:
• New Members Baptismal Preparation
• Divine Service Sermons
• Testimony Time
• AY Programs (Wise Steward Award and Stewardship Honor)
The diagram below illustrates the application of “Subdividing and Integrating” in a local church:
The “Subdividing and Integrating” strategy is more easily implemented when church and stewardship leaders:
• Cultivate a spirit of
• Shy away from a mentality
• Focus less on who gets the
Factors in support “Subdividing and Integrating” strategy
I Enhancing Effectiveness in Implementation of Church Programs
Many local churches plan and offer a wide range activities and programs, but this does not necessarily equate to effectiveness in achieving their goals. The effectiveness of a church program depends on at least FIVE KEY conditions:
• Relevancy: Is this program appropriate and useful for our church?
• Availability of Resources: Do we have the necessary people to run this program?
• Availability of Financial Resources: Do we have the required funds to support this program?
• Availability of : Can we find the time in the church schedule for this program?
• Availability of an : Are there individuals interested and available to attend or participate?
Programs or activities developed and realized through the “Subdividing and Integrating” strategy are more likely to meet the abovementioned 5 conditions for effective than standalone stewardship programs.
Group Activity
We have observed an increase in members’ participation in tithe and offerings following the Sabbath School Quarterly on Stewardship. Discuss what contributed to the effectiveness of this approach by referring to the FIVE KEY conditions for effective church programs?
Other Factors in support of
II Perception of Delegation
The SDA Church is structured to ensure that no leader works in isolation. As an example, the local church pastor collaborates with the church board, church elders, departmental directors, with small group leaders, and report to the conference. Our church organizational context supports the “subdividing and integrating” of tasks.
The positive perception of involving lay members as volunteers stems from the stance of the SDA Church on the priesthood of all believers, which is grounded in the Bible and our Protestant heritage — a dual foundation of the SDA Church (Exod 18; Jas 1:17; 1 Peter 2:4-5).
III Addressing Pastoral Limitations
In many regions, pastors are leading multiple churches with large memberships. The statistical reports of GC-SDAs ASTR (2021) reveal that the ratio of pastors to members in some territories can be as high as 1: 1,752 and the ratio of pastors to number of churches can reach 1: 11,5. Adequate ministry to members is only possible through “subdividing and integrating.”
IV Dissipating Perception of Motive
There is often a perception that activities aiming at encouraging members to give to the church are driven by self-interest, with some believing that pastors or denominational workers engage these efforts solely for their salaries and other benefits. However, when lay church member participate in promoting and encouraging giving, it helps correct the existing perception.
V Identifying With
The choice of the “subdividing and integrating” strategy relies on the influential power of identifying with those who are alike; individuals who are friends, share same demographic profiles and face common challenges.
Several studies (Castillo et al., 2015; Herzog & Yang, 2018; Smith et al., 2008) have established a connection between peer influence and charitable giving. Smith and others (2008) discussed the contagious effect that occurs when members share their giving stories to a church congregation. Herzog & Yang (2018) found that people are more likely to give when their alter ego gives and solicits contributions, and there is a reciprocal effect on the alter ego as well.
Addressing Challenges with “Subdividing and Integrating” Strategy
As with any delegation strategies, there is a risk that assigned volunteers become negligent or lack the necessary skills. Two strategies can help to address these weaknesses:
I. Creating . Set clear goals and establish a system of regular feedback on implementation.
II. Empowering volunteers. This involves modeling desired behaviors, providing training, encouraging self-directed learning, granting decision-making authority, and consulting with volunteers.
SOME RECOMMENDED LEARNING RESOURCES:
• Counsels on Stewardship by E. G. White
• Stewardship Roots by Angel Rodriguez
• Dynamic Stewards Quarterly Magazine
• Stewardship Ministries Monthly Newsletter
• Faith & Finance by NAD
• The Financial Equation of Trust, Confidence, and Faithfulness by Russell Raelly
All the above resources and much more are available at the GC Stewardship Ministries website: https://stewardship.adventist.org/
Outcomes of “Subdividing and Integrating”
Members’ involvement in “participatory leadership” has a generally positive impact on giving (Hoge et al., 1996; Smith et al., 2008). An additional outcome is worth mentioning:
When members teach, promote, and encourage others to give to the church, they strengthen their OWN giving practices. One pastor observed: “When a member teaches from their own notes, the member can no longer go without giving.” The phenomenon reflects the internalization of one’s own instructions. As more church members engage in influencing others to give, we can expect an overall increase in the number of people participating in congregational giving.
The observed phenomenon aligns with a concept expressed by Apostle Paul:
11 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
Ephesians 4:11-13
Subdividing and Integrating: A Supportive Strategy
So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people for works of service, so that the body of Christ may be built up 13 until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ.
Nurturing others builds up both the church and those nurture. The spiritual maturation of Christians occurs through their in helping others grow.
Ellen G. White shares a similar perspective:
“Many are longing to grow in grace; they pray over the matter, and are surprised that their prayers are not answered. The Master has given them a work to do whereby they shall grow. Of what value is it to pray when there is need of work? The question is, are they seeking to save souls for whom Christ died? Spiritual growth depends upon giving to the light that God has given to YOU.” Youth Instructor, May 04, 1893.
Group Activity
I. How is your local church currently utilizing the “Subdividing and Integrating” strategy to engage members in mission through their financial resources?
II. What steps can your local church take to further integrate the teachings of the Stewardship Ministries into existing programs and ministries?
MPM MODEL
Identifying Obstacles
Following the Figures
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives
Cultivating Personal Connections
TRUST: AN ACCELERATOR TO FAITHFULNESS AND PARTNERSHIP
Aim
Helping church leaders to understand the importance of and how to build trust to facilitate a culture of financial faithfulness and partnership in the local church.
Illustration
Come over for a Stewardship Revival Week
There exists a close relationship between a trustworthy church context and members giving.
Working Definition: Trust is the willingness to and based on another individual’s actions and/or words.
PART I - THE IMPORTANCE OF TRUST
In the Business World
"You can have all the facts and figures, all the supporting evidence, all the endorsements that you wan;, but if you don’t command , you won’t get anywhere.”
Niall Fitzgerald
" and technology are important, but adding trust is the issue of the decade."
Tom Peters
“In looking for people to hire, you look for three qualities: , intelligence, and energy. And if you don’t have the first, the other two will kill you.”
Warren Buffett
Trust: An Accelerator to Faithfulness and Partnership
"Integrity is better than money. You can accumulate it just like money, and you can use it just like money, but it goes further, and is enduring."
Strive Masiyiwa
Religious Context
2 Corinthians 4: 1, 2
This passage highlights FOUR PRACTICES that Paul would avoid:
• Secrecy (hidden practices)
• Shameful ways
•
• Distortion of the Word
In contrast, Paul considered it essential to:
• Speak the truth
• Be commendable to the people he was serving
• Acknowledge that God sees
“Those in places are to act in such a way that the people will have firm confidence in them. These men should not be afraid to open to the light of day everything in the management of the work.”
Ellen .G.White, Manuscript Release,
vol 13, p. 198
Management of Church Financial Resources
The Bible text of 1 Corinthians 16:1 – 4 has two sections. The first two verses address the responsibility of the givers, whereas the other two verses mention the obligation of those receiving the funds.
Paul did not only remind members about their responsibility to give but how he managed their gifts as a trust.
It is unfortunate that stewardship education today tends to focus extensively on the first two verses of 1 Corinthians 16:1-4 which deal with expected qualities for givers whereas verses 3 and 4 are rarely commented on.
Trust: An Accelerator to Faithfulness and Partnership
In 2 Corinthians 8: 19-21, apostle Paul identifies 5 critical considerations when managing church finances:
• Honor the Lord
• Serve others
• Avoid criticism
• to God
• to man
PART II - TRUST AND GIVING
"And with the experience they have had, in the loss from the treasury of hundreds of pounds, why should they not be afraid to repose confidence in men who so manage as to draw from the treasury, and leave them minus the means they so greatly need to sustain the work of God for this time?"
Ellen .G.White, Letter 36, 1897.
Where trust is the inclination to is weakened.
“[A] significant increase in the public , accountability, and institutionalized of the many religious and charitable causes and organizations to which American Christians might consider giving money would have the real effect over time of considerably increasing the amount of money they give.”
Christian Smith, Michael O. Emerson & Patricia Snell, Passing the Plate: Why American Christians Don’t Give away More Money, p. 143)
“In all the settings, the successful churches had participatory leadership, a sense of forward movement, a feeling of lay ownership, strong trust in leaders, and a full array of programs”
Dean R. Hoge, Charles Zech, Patrick McNamara & Michael J. Donahue, Money Matters: Personal Giving in American Churches, p. 127
A 2016 study on Mission Offerings in the North American Division (Petr Cincala, René Drumm, & Duane McBride) found:
• An increase in information about the use of collected funds.
• Two barriers: distrust and lack of communication.
• Themes to increase giving: transparency, better communication, and means of giving.
The Power of Trust
“When trust goes down, speed will go down and costs will go up. When trust goes up, speed will also go up and cost will go down.”
Stephen M.R. Covey
Group Activity
Should trust be a condition of congregational giving?
Discuss how to reconcile the idea about the importance of trust with our belief of giving unconditionally.
A citation from Ellen .G.White can help to resolve the dilemma:
“Some have been dissatisfied, and have said: "I will not longer pay my tithe; for I have no confidence in the way things are managed at the heart of the work." But will you rob God because you think the management of the work is not right? Make your complaint, plainly and openly, in the right spirit, to the proper ones. Send in your petitions for things to be adjusted and set in order; but do not withdraw from the work of God, and prove unfaithful, because others are not doing right”
Testimonies for the Church, vol. 9, p. 249
The of trust is not an justification for unfaithfulness
PART III - BUILDING AND LOSING TRUST
Being trustworthy is not , it is the result of a process.
L. Cooper, a former Vice President of the General Conference, declares:
“Building trust takes time and careful attention. It can be lost instantly through a single action.”
The handmade Chinese bowl is a good analogy to describe trust. The process for it to happen is long, but it remains extremely fragile.
Trust has two major components: and . CHARACTER
• • Good Intentions for others COMPETENCE
• • Delivering Results
Major Elements of Integrity Factors affecting perception of Integrity
• Honesty
• Humility
• Congruency
• Courage
• Make and Keep Commitments to Yourself and Others.
• Stand for Something
• Be Open
Major Elements Good Intention Factors affecting perception of Good Intention
• Motives
• Agenda
• Behaviour
• Examine and Refine Your Motives
• Declare your Intent
• Choose Abundance
Major Elements Capabilities
• Talents
• Attitude
• Skills
• Knowledge
• Style
Major Elements of Results
• Track record
• Performance
• Getting the right thing done
• Accomplish what we promise
Factors affecting perception of Capabilities
• Run with your strength.
• Keep yourself relevant.
• Know where you are going
Factors affecting perception
of Results
• Take responsibility for results
• Expect to win
• Be a good finisher
Galford and Drapeau, in the book The Trusted Leader, provide “The Equation of Trust”:
Trustworthiness =
+ R + I S
C = Credibility; R = Reliability; I = Intimacy; S = Self-Orientation
• Accountability implies that people have the right to know.
• Transparency implies that people have the right to see.
Organizations like churches that rely on private donations should aim to highlight the organization’s impact on societal well-being and its role in promoting behavioral changes (Lee & Nowell, 2015). Real stories about mission would contribute to building trust.
Leaders should beware of minimizing any situation that generates mistrust.
Group Activity
What initiatives related to character and competence can be put in place in your context to build trust?
Conclusion
Trust is not the result of a happy coincidence. It requires and from above (2 Corinthians 6:3; 2 Corinthians 1:12).
C
MPM MODEL
Convictions
Identifying Obstacles
Following the Figures
Pastoral Practices
Topping Up Instructions
Subdividing & Intergrating Responsibilities
Providing Alternatives
Cultivating Personal Connections
MOBILIZING PARTNERS for
MISSION
God’s Vision ... His Provision
A 13-LESSON PARTICIPATIVE WORKSHOP FOR CHURCH LEADERS
Prepared by the Stewardship Ministries Department of the General Conference of Seventh-Day Adventist
