sustain:if:able kiwi

I am a stealer of Catholic bread

The rumour has spread around my workplace, passing down the corridors of academia, whispered over afternoon cups of coffee. Steve Taylor is a stealer of Catholic bread.

Yesterday I forgot part of my lunch. Lettuce plucked from my garden was to garnish a tin of fish, to be spread over toast. Alas, in my haste to leave, I forgot the bread. (Those who know me will attest this is a repeated occurrence, but that is not the point of this story!)

My forgettfulness was realised at noon as I entered the staff common room. The space is shared with our ecumenical partners in theological education – Anglican and Catholic. In response to my groan of dismay, the only other staff person present kindly offered assistance. A loaf of frozen bread lives in the staff freezer. It is the property of a colleague down the hall, one who is always absent on a Monday. So by all means, grab a few pieces, leave a note, and replace the bread overnight.

It all seemed to good to be true.

Alas, it is too good to be true. The story has evolved and morphed. As it was passed down the corridors of academia. Steve Taylor, the Baptist from New Zealand, working for the Uniting College has been branded for life. Penance perhaps will be expected? 100 repetitions of the phrase,

“I am a stealer of Catholic bread.”

Ascension day and emerging worship with Paul Kelly

I spent some time in preparation for leading (Wednesday chapel) worship, playing with Ascension Day, which the church affirms, as it says in the Apostles Creed:

I believe in Jesus Christ, his only Son, our Lord …
He ascended into heaven
and is seated at the right hand of the Father.

Tall skinny kiwi engages with Jeremy Begbie concerned that the emerging church doesn’t engage with Ascension Day. Well, Jeremy obviously doesn’t read this emergent/ing blog, like back in 2007 when I noted what Ascension day means for Christian faith. (Get with the internet Jeremy) and when I noted the following points about Ascension Day.

• God in Jesus is present through all time and space.
• A human body now live with God.
• Faith without sight is now the normal way to follow Jesus.
• God’s people are the primary hermeneneutic of the Gospel.

Anyhow, back to my emerging worship, with me making random connections, humming the Paul Kelly song, “Meet me in the middle of the air”, which was played in my recent Sociology for Ministry class. (Here’s a cover, the actual song I was thinking about was Paul at the bushfire concert.

In the midst of all that bushfire pain, Paul sings acapella a song that seems to claim outrageous hope in the world beyond. Was it inappropriate? Pietistic? Or is there more going on in the music and life of Paul Kelly, that lets him slap a form of eschatalogical, Ascension-like hope on the bushfire table?

Is this why Ascension Day is important for the church – in Creed, worship and theology – because it keeps alive a note of outrageous hope? If so, when, how, in the midst of a broken world, to name it? Not sure if such thoughts will be woven into Wednesday worship, but writing them helps me process them.

mission that’s out of the valley 4: grounded in a local church community

(Last post in this series I promise. For the introduction go here, for the motivation go here for the material go here.)

5%.

Last week I blogged the fact that according to 2006 National Church Life Survey data, only 5% of Uniting churches had offered significant training at a congregational level for lay people in evangelism.

5%.

That’s not many. Which got me thinking about my ministry. You know, the old “reality” check – was I a leader in a community practising what I was/is preaching? So I shuffled through the following dates ….

2004 – Evangelism as process – I preached 2 sermons on the topic of evangelism. A good deal of energy resulted. A church community forum was held and as a result a number of new community contact initiatives were launched – including Koru, a youth programme and a family film night.

2005 and 2006 – Opawa’s energetic Evangelism Ministry leader, Hugh, used a video series to offer training in faith sharing. This happened once in the church foyer and a second time in a local home group

2007 – God at work – a 3 week course on “Where is God on Monday?” run by (then) Anglican ministry candidate, Nigel Wright, all the way from UK. About 25 Opawa folk participated, reflecting on being salt and light in all of life. As a result a God at work group formed and met regularly, keeping each other accountable in this area of faith-sharing mission.

2008 – Biblical pictures of witness – A four week preaching series that explored the themes of

• being a mate – sharing with friends
• having a yarn – announcing the good news
• crossing the ditch – incarnational mission

followed by Wednesday evening discussion evenings. (For more, see here.)

2009 – Mission collectives, including the living collective. This meet four times a year, led by a lay person, in their workplace, (See here for an overview and here for an example of a night). It sought to offer encouragement, resource, prayer, ideas in terms of faith sharing.

Why blog this?
First, it’s a list of dates that I found mighty encouraging, because it shows a regular, year by year commitment, to encouraging and resourcing faith sharing.

Second, it illustrates one way to look at leadership, not as a linear process, but as a spiral, rotating around certain themes.  Hopefully not a rut! but a spiral, building on what has gone before, learning from the past, recircling to allow new people to join, unavailable people to check in.

Third, it’s just one embodied example of what encouraging in faith-sharing can look like in a local community context.

Fourth, I hope it might spark you to think about what has happened in your context. Let’s share our ideas. What things have you seen done, or been part of, that would be ways to get beyond that 5%?

Where does the hope come from? guest lecture at Queensland Synod

I’ve been asked to deliver something called the Norman and Mary Miller Lecture, to the Uniting Church Queensland Synod, on May 23. So I’ve been chewing away on what I might say and how. So much, so little time. Here is my current thinking.

TITLE: Where does the hope come from?

(The title is a deliberate play with my Principal Andrew Dutney’s book, titled Where did the joy come from? He’s from Queensland and in the book he explores the history of how the Uniting Church was formed. Which got me thinking about what it might mean to frame mission in terms of “where does the hope come from?).

BLURB: The task of the Norman and Mary Miller lecture is to apply the Church’s past witness to the social context of the modern day. In recognition of Rev Norman Millar’s work in Church Extension, Steve will reflect on his recent ministry experience, which involved leading an established church in a transition into a new mission future.  This ministry story will be set within a leadership framework, in particular the recent NCLS research into Australian leadership. It will also chart the mission lessons learnt and the implications for a theology of change. Steve will seek to weave personal experience, theological reflection and contemporary understandings of leadership and mission.

Sacred sites in Australia?

I am (absolutely loving) teaching a class called Sociology for Ministry. An essential part is providing students with a whole range of tools by which they might read culture, in order to make them better Incarnational missionaries.  To date I’ve used tools including family photos, demographics, contemporary fiction, poetry, film and music.

This week the tool is sacred places.  Theologian Philip Sheldrake defines place as a “space that has the capacity to be remembered and to evoke what is most precious”  …. [It] “is always tangible, physical, specific and relational.”  If so, Sheldrake argues, then Christianity must consider place, for the Incarnation impels us to consider the layers of identity, relationships and memory. (Spaces for the Sacred: Place, Memory, and Identity)

When I was teaching a similar type of course in New Zealand (Being Kiwi, Being Christian), I had a crazy idea, of teaching not in a classroom, but through a road trip.

The course would start in Bay of Islands – to contemplate Samuel Marsden and early mission; travel to Waitangi  – to consider the Treaty of Waitangi; then to Rotorua- to look at stained glass windows of the Maori Jesus; then to Parikaha – a site of Maori non-violent resistance; on to Christchurch – to the sculpture outside the Art Gallery and the journeys that bring all people; then to Waimate – to stand in front of an Anzac Day War Memorial.

At each of these places we would discuss what shapes us as New Zealanders (identity, relationships, memory) and ponder where we see the traces, and absences, of God.

But this in Australia.  So all week I’ve been wondering what are Australia’s sacred sites? If you were putting together an Aussie bus trip, what places would you visit and why?

mission that’s out of the valley 3: evangelism as mission

• being a mate – sharing with friends
• having a yarn – announcing the good news
• crossing the ditch – incarnational mission

(These are highly Aussie phrases and they came to mind while reading Darren Cronshaw’s most excellent Credible Witnesses, Companions, Prophets, Hosts and Other Australian Mission Models, Urban Neighbours of Hope, 2006, and that give shape to the most useful Picturing Christian Witness: New Testament Images of Disciples in Mission)

Being a mate – sharing with friends
Look at how people find Jesus in John 1. It’s through friends – Andrew, Philip – who simply invite people to “see.” So mission that’s out of the valley starts with inviting people to see lives changed. It’s not words, but seeing lives changed.

And so a discussion question: How were you evangelised? How do you feel about that now? A chance to remind ourselves that overwhelming the gospel is transmitted through relationships. Equally a chance to share negative stories and so detox ourselves from

Having a yarn – announcing the good news
The book of Acts is interesting, for a third of the content is public speeches. There are 20 speeches in total and grouped together, give us a window into how the early church had a yarn/announced the good news.

An extremely useful exercise can be to place them alongside each other. Take Peter in Acts 2, Paul and Barnabas in Acts 14, Paul in Acts 17. Look at what resources they use in announcing, consider their punchline and analyse the response.

What do we learn? That there is no one way to announce the good news. The content changes, the resources used range from Scripture to creation to contemporary culture.

In other words, having a yarn is not about dropping a body of content on someone, it’s about starting with what makes sense in their world. This for me is where the gates of the cross becomes so useful.

For discussion: Does any gate make sense of how you find God? Or do you need another, 11th gate? Share that with the person beside you.

On Saturday a great burst of noise arose, as people shared how God found them. And I had great joy in giving them feedback: I see a whole bunch of people announcing the good news, in ways uniquely appropriate.

Crossing the ditch – incarnational mission
When I read the Zaccheus story I realise that mission happens in Zaccheus house. It is so easy to get caught up in thinking that mission is about people coming to us and our (church) space.

Mission as crossing the ditch is about going to Zaccheus home. Hang out with Zaccheus mates. We form a church at Zaccheus place, not our place. This changes the way be a mate – We join Zaccheus youth group. This changes the way we announce the good news – we start with what God is doing in Zaccheus world.

And if you want a contemporary example, check out the work of Richard Passmore, working with young people outside the church. (Hat tip Jonny Baker). He depicts mission as crossing the ditch in 5 stages:

• A Contacting Community – Through detached youth work
• A Growing Community- Through ongoing contact and residential
• A Connecting Community – Through undertaking a rite of passage committing to journey together
• An Exploring Community – Through connecting stories and life
• An Ecclesial Community – Through living together with a missionary DNA

And for a powerful example of announcing the good news in this context, check out his story of Abs and Flow. It’s a superb example of post-Christendom, Western, contextualisation.

My next post is about how this works in an ordinary congregation ..

For earlier posts in this series on mission that’s out of they valley, go here

mission that’s out of the valley 2: motivations for Uniting mission

So on Saturday I spoke to about 70 local Adelaide youth leaders. My topic was mission. Here is what I did.

I started by talking about motivation. Why bother spending a gorgeous autumn afternoon talking mission, especially with a Showdown looming?

• first, mission is in my blood, and I introduced my background
• second, mission is in your (Uniting) blood. To explore this I presented a visual summary (hat tip Craig Mitchell) of the Basis of Union. People commented on the priority of words like church and (members/people) and (God, Jesus, Christ). This suggests a great motivation, than mission is simply God transforming lives, not of the clergy, but of the whole people of God. So mission is simply changed lives and it’s essential to the Uniting blood.
• third, mission is also in our history, positively, and I told the story of Brendan the Navigator and the values of risk and edgy adventure
• fourthly, mission in our history negatively, and I told the story of Samuel Marsden. Who in New Zealand is a mission hero, but in Australia is the flogging chaplain, an appalling mission example as he dealt excessive punishment to convicts. So as we think about mission, we need to own our past, both positive and negative and be aware of how that history shapes our imagination.
• fifthly, the fact that only 5% of Uniting churches have offered the whole people of God training in faith sharing. That’s a tragic statistic for a denomination in which church and (members/people) and (God, Jesus, Christ is in their blood. So, while mission is broad, in the Uniting context, evangelism as mission, certainly deserves some sort of intentional focus.

So, I wanted to talk about mission as evangelism and I intended to explore that under three headings

• being a mate – sharing with friends
• having a yarn – announcing the good news
• crossing the ditch – incarnational mission

(These are highly Aussie phrases and they came to mind while reading Darren Cronshaw’s most excellent Credible Witnesses, Companions, Prophets, Hosts and Other Australian Mission Models, Urban Neighbours of Hope, 2006.)

That was the first part of four segments. For what I said –
1) in relation to faith sharing, go here,
3) in relation to practice at an ordinary church, go here.

mission that’s out of the valley (1 of 4)

Updated: for what I said –
1) in relation to mission motivation, go here,
2) in relation to faith sharing, go here,
3) in relation to practice at an ordinary church, go here.

I’m speaking to youth leaders from around Adelaide tomorrow, at a training day called Out of the valley. I was asked to speak about mission and as I’ve been reflecting, I want to focus on the sharing of faith. More evangelism, but still a subset of mission.  I hope to do a number of things

• free people from a 1 size fits all understanding of faith sharing
• help people grasp more of God’s story
• help people find their own unique story within God’s story.

(Update: according to 2006 National Church Life Survey data, the denomination least likely to have offered significant training at a congregational level for lay people in evangelism is .. yep, you guessed it, the Uniting Church! Only 5% of congregations in the last 2 years said they had offered congregational training in evangelism.)

Below is one of the tools I’ve just been working on. It offers 10 different ways people might understand the gospel. It’s based on Understanding the Atonement for the Mission of the Church but I’ve attempted to summarise (mangle) it in a few sentences.

What I hope it does is help people find an echo of their story and a way to link their unique story with a Biblical frame. I’ll let you know how it goes, but if you have time, I’d love to know which statement which might describe your experience. (For me it was, and is, the peace gate). If none do, can you sum that in a few sentences. (more…)

call stories

In the Scriptures there are some lovely call stories – Jesus calling disciples to follow. Each call unique, each person valued.

One of the things I’m loving about my new role here at Uniting College is a greater relationship with students. I was simply too busy at Laidlaw to have this privilege. So over the last few weeks it has been neat to ask students how God called them and listen to the work of God. God is still calling disciples to follow. Today, as well as back in the day!

What is striking is how unique each call is. No one size fits all. Just as in the Gospels, just as in 1 Corinthians 12 and 14, different parts of the body have different shape.

This has some quite profound implications for theological formation.

First, training must start with listening to this call. There’s a profound humility in the fact that we are only responding to what God is breathing into life.

Second, training can no longer be one size fits all. It must be flexible enough to build on the unique sense of call and the unique shape of the body parts.

Third, training needs to be life-long. A call is not sustained by 3 years of study, but a life of ongoing formation, of new learning, of reflection and reading.

Fourth, God is not just calling people to be church ministers. Imagine a church in which all call stories were valued? In which a lawyer could be heard, and shaped, for lawyer ministry, just as a pioneer leader or a school chaplain.

Uniting College is working really hard to assemble a range of paths and patterns by which training can happen – training that starts with call, that values uniqueness, that looks lifelong, that is for the whole people of God.

It’s like lego, trying to put together a range of building blocks, so that we can serve God’s call stories.

future Adelaide: a leadership dreaming process

One of the big tasks recently for me has been working toward the facilitating of a dreaming time in regard to mission and the future of the Uniting Church. It is part a 360 review – looking forward, backward and sideways, in relation to one of the mission experiment undertaken by the Uniting Church Synod of South Australia.

I was asked to conduct the looking forward part. So I invited about 15-20 people to join me around the big picture question of how can the missional temperature of the church in South Australia be raised. This type of thing requires energy, so food was provided, along with a range of inputs.

Another input was to try to get us to step forward. I reckon you can dream in 2 ways. One is start from now and think forward. Another is to jump forward and then start to think backward. Both have advantages and disadvantages. Given that in this context, we are deeply involved in the now, I decided we could try jumping forward.

So I asked my partner in contribute her research skills in preparing a scenario, looking at Adelaide and the Uniting church in 7 years time. She prepared a two page summary sheet (here), and also found this video.

So this was the start of our time together. Over food, in groups of 4, people discussed the future:

• what strikes you?
• what could contribute to a different imagination?
• what might be missing or lacking from this scenario?

I’ll blog the rest of the process on Friday. First, a few days for you to use the resources for yourself. Let me know what you come up with!

Job as poet: a “sensitive-in-suffering” and post-colonialist reading

There is a superb reflection on the Biblical book of Job, in Sacred Australia, Post-secular Considerations (2009). It comes from an Australian poet, Peter Boyle. Whether he is of faith is unclear. Irrespective it is a creative, absorbing engagement.

The first window is the note that Job is a poet, describing his inner world in the deep experience of suffering. We glimpse authenticity. Which, in relation to Job, if we are honest, none of us seek, given the experiences Job describes.

My links: Such a window saves Job from being exclusively religious or Christian, because the Bible is the gutsy narration of human experience.

The second window is the note that other poets have suffered and in their suffering, like Job, have accused God.

My links: Such a window saves Job from being exclusively religious or Christian, opening a dialogue between the Bible and the literature of any, and many, who name pain.

The third window considers that Job is wealthy, and asks the question as to where Job has gained his wealth from. Could it be that his wealth has come as the expense of others? If so, Job becomes like so many Westerners, well to do in a world in which others suffer. At which Peter Boyle offers one of his poems in which he offers a way forward.

• Be silent in the face of suffering, willing to let the oppressed speak until they also are silent.
• Give back what we have taken.

What a treat – a reading of the Bible which accesses themes of how to live in a suffering world.

alice in wonderland: a theological film review

Alice in Wonderland
A film review by S(hannon) and S(teve) Taylor

It should work. Computer animation should be perfect for bringing to life a masterpiece of literary nonsense, otherwise known as Alice in Wonderland. Especially in the hands of a seasoned Hollywood director (Tim Burton) and a genuine Hollywood star (Johnny Depp).

It should work.

Sadly, it didn’t, not for the twelve year old, nor her accompanying father.

Tim Burton’s Alice in Wonderland is a playful reinterpretation of themes and characters from Alice’s Adventures in Wonderland and the sequel, Through the Looking-Glass (written by Charles Lutwidge Dodgson under the pseudonym, Lewis Carroll).

Alice, now grown up, faces a marriage proposal. She finds herself caught between family expectation and personal dreams of freedom and adventure. Fleeing the decision, she finds herself falling down her childhood rabbit hole, returning to a wonderland filled with painted roses, competing Queens, a grinning Cheshire Cat and a Mad Hatter. Yet her search for identity continues, for if she is the real Alice, she is fated to fight the fearsome Jaberwockie.

And so, for 108 minutes, Alice struggles to find her true self. The film is thus a mirror of her adult world, her search for the real Alice.

Perhaps this is why the film struggles to work.

It fails to find an audience. If it’s a kids movie, why weight it down with adult themes? If it’s a children’s fantasy, why create scenes that remain too scary for those needing parental guidance? As a kids book, how do you overcome that common cliche in which innocent child falls into a world of fantasy?

The redeeming features are few. They include the acting of Johnny Depp (well known for starring roles in The Pirates of the Caribbean saga, Charlie and the Chocolate Factory and Chocolat), who is a superbly sinister and clearly Mad Hunter.

Another is the cinematic wonderland of stunning visual effects. (Although audience response to the 3D version remain mixed.) Scenes like the Mad Hatter’s tea party, in which Alice shrinks and expands, all the while surrounded by unchanging characters, are compelling pieces of cinematic creativity.

Yet a film is the sum of more than the stunning effects or the best efforts of acting A-listers. Without a coherent plotline, Alice in Wonderland simply wobbles toward a cinematic rabbithole. It looks fantastic, but ends up tumbling into incoherence.

S’s fantastic facts file:
– The original book has been translated into 125 languages and twenty four times has been made adapted to the big screen.
– The book began life as a story told to bored kids during a punt up the River Thames.
– Kiwi viewers might note the use of a koru, not as a symbol of new life, but amid a dark sinister forest setting.
– Well known “Alice” phrases now in common usage include the lines “Off with his head” and “Curiouser and Curiouser”
– Mathematical concepts are ingrained in the book.
– In Chapter Eight, where three cards paint white roses red, may be a reference to the Wars of the Roses.
– The author was a church minister. So would this make this piece of literature “Christian”?

Rev Dr Steve Taylor is Director of Missiology at Uniting College of Theology and Leadership, Adelaide, Australia. He is the author of The Out of Bounds Church? (Zondervan, 2005) and writes regularly at www.emergentkiwi.org.nz.

The pain of being known

A wonderful surprise yesterday, with a text from Kiwi friend, Paul McMahon, with news that he was flying from Christchurch to Sydney for 2 days to attend a family funeral. Yes, we so happen to be in Sydney and yes, we can catch up. So as we finished a wonderful tea, in Newtown (must blog about that gem of a Sydney suburb), Paul walked through the door.

Another wine glass please waiter and so the conversation began! Poor kids, who wouldn’t get home until 11 pm!

We met Paul and Anne within days of them arriving in Christchurch, both of us looking for houses and hoping to settle. I was just starting at Opawa, while Paul was just starting toward his Masters in Theology, pursuing his passion – a Kingdomly just world as it might be shaped by government. (He did his Masters on a Christian theology of tax).

Paul was a student in my classes. Together Paul and Anne helped us plant espresso, one of Opawa’s congregations. Paul joined the paid pastoral team at Opawa in 2008. He is exercising what Uniting churches would call Ministry of Deacon, ordained with a focus on the community and building bridges from the community back into the church and under his leadership, Opawa’s engagement with the community has strengthened and deepened. He’s done it superbly well.

He also worked as a Researcher for me/Angelwings – tutoring in some of my subjects, helping me with research, sometimes preparing lecture notes – all stuff that enabled me to accept various speaking engagements beyond Opawa and Laidlaw College

So it was a wonderful time, but a sharp reminder of loss – friend, pastoral colleague, church, speaking. One of the reasons I’m having to work so hard at the moment at Uniting College is because I’ve lost Paul from the team that was around me. Such is the pain of moving, you build a team, and then have to start again.

In Australia everything is new. Sitting with Paul I realised once again what it was like to be known, to have history, to have done life, to have become comfortable in weakness. It was such a wonderful time, yet a reminder of the pain and grief that walks with me in these days.

developing change leaders book review – Ch 3 What does it take to lead?

A book review of Paul Aitken and Malcolm Higgs, Developing Change Leaders: The principles and practices of change leadership development. Chapter one here. Chapter two is here.

Chapter three explores what is required to lead change effectively.

One helpful insight is the fact that they need to be able to operate both on the church and in the church, to both performing public skills (ensuring existing functions like preaching, pastoring and organisation) and backstaging (engaging support, working with resistance, influencing the future).

Key phrases keep appearing – “deal with ambiguity” (44), “deal with ambiguity, paradoxes and dilemnas” (45), “facilitative and engaging practices” (55)

The danger lights, especially in regard to some existing church change process, are there if we want to pay attention:

“Might not the continual search for the hero-leader be a critical factor in itself, diverting attention away from building institutions that by their very nature, continually adapt and reinvent themselves, with leadership coming from many people and many places and not just from the top. (45 citing Senge 2002, 64)

When, oh when will the church get over the search for the one dynamic, command/control type leader. When will it realise that their is no magic bullet, that leaders need “not follow a set or common approach to the overall change implementation process.” (49) Instead: “It is only by learning new things about ourselves, our relationships with others and discovering new ways of seeing reality that we can start to implement new [business] practices” (49)

Research of 84 leaders shows “that effective change leadership requires the leaders to have a high level of Emotional Intelligence.” (50)

Over 100 change leadership stories (when, on when might the church collect 100 change stories and use them as one of the data sets for reflecting on leadership. Could we be part of this with the Master of Ministry), showed three broad groups of behaviour, and a subset of behaviours:

• Shaping behaviour – lead by example, expect hard work and enthusiasm, personally persuasive, expecting accountability.

• Framing change – working with others to create vision and direction, explaining, educating and communicating on need for change, giving freedom for innovation within broad frameworks, changing how things get done as well as what gets done

• Creating capacity – developing the skills of others in implementing change, offer feedback and coaching, working across the organisation at all levels, ensure adaptation of reproducible systems.

The change stories indicate that while directive type leaders focus on the first, shaping behavior, this actually negatively reduces the likelihood of change. Yep reduces! By contrast, it is the last two – framing change and creating capacity – that bring long term change.

This data was reduced to four core change leadership principles:

• attractor – creates energy for change by connecting with others emotionally to embody the future, creates compelling story, weaves it to make sense of the life of the organisation, seeks good of the organisation above their own, able to adapt their leadership
• edge and tension – amplifies disturbance by telling truth, is constant in tough times, challenges assumptions, stretches people, grows talented people
• creates a container – holds the tension around the change by managing expectations, faces conflict, encourages, creates safe space to take risks, seeks alignment of resources
• transforming space – creates movement by showing commitment, is vulnerable in a way that frees people to new possibilities, breaks existing patterns and challenges systems.

I’ve just spent 3 days and over 20 hours with 15 students. The topic was change and the leadership question sat with me all week. How to develop these people? How to best use the time? Was this the best use of my time? Should instead have been researching change stories? offering ongoing and longterm coaching with a few leaders?

The next chapters might answer these question, as they will turn to explore how to develop change leaders.