sustain:if:able kiwi

Joining in with God’s Spirit: a great missional resource

God’s mission is greater than any church, and it is in this wider movement of the Spirit that all the churches in the world participate. It is within the greater purposes of God that we find our unity. The missio Dei is not confined to any locality; it spills over, crosses boundaries and is carried across the world by the wind of the Spirit. It does not have a single origin or one direction but comes and goes as the Spirit wills. However, it is one movement because the Spirit witnesses to a unique person, Jesus Christ of Nazareth, crucified and raised, who reveals the Father in heaven, source of all things. We have yet to realize that the cosmic Christ is manifested in the unity of local churches in the mission of the Spirit. When we do, we will connect world church with local mission. We will be able to join with the Spirit who moves over the earth sustaining our world and our life – the Spirit of Jesus Christ, who is given to bring about good news in the whole creation.

Conclusion from Kirsteen Kim’s Joining in with the Spirit. It’s a great book. While I don’t agree with her analysis of Fresh Expressions, this is still a book rich in contemporary missiological insights.

Books like these are essential to the missional church conversation. They offer the Western missional church the gift of dislocation. When you read chapters that start with the insights from contemporary mission in Africa and Korea and India, you are offered a missiology that is so much richer than your own. You are reminded that the missional God is up to so much more than patching up a declining Western church. That mission is so much deeper, richer and wider than bringing back the young people!

So I used Kirsteen Kim’s quote as a devotional beginning at our Masters of Ministry class last Monday. Each of us were invited to sit with the quote and as we did, to identify the phrase that most spoke to us. After sharing, we then prayed for the person on our right. Then together we said the Lord’s Prayer. Just a few minutes, but a great way to place ourselves, each other and our ministries in the caring context of God’s globally local mission.

planting fresh expressions down under: a tale of seven churches

Here in South Australia we recently enjoyed the visit by Dave Male. One of the big helps for me was when Dave talked about the size of the core team in planting fresh expressions. He was making the point that the smaller the team, the slower the progress, but the more likely it would be radical re-expression of missional life. In contrast, the larger the core team, the more quickly the plant might grow, yet the more likely the new plant can end up look like it’s planting parent.

It helped me make sense of my fresh expressions experience.

My partner and I planted Graceway in 1994. That was last millennium, when noone was talking about fresh expressions or emerging church. But we knew that our mates were dialling out of church, yet still were encountering God. We started reading the literature on cultural shift and out of that emerged Graceway. We had values of community and creativity and participation, so we met cafe style, always had food, had a barstool for open sharing and explored the whole-body in worship. The planting team was small and it was such a long, hard slog, real pioneering.

There was simply none of the infrastructure and conversations and books that there are around now. We endured at times quite active hostility. But we learnt heaps and plugged away. We made mistakes but we saw God move. We saw some unchurched find faith, developed a distinctive way of life, built networks with the community and found ways to serve and love people. After 9 years we moved on. Graceway was fragile but had some good leaders.

We moved to Opawa in 2004. We were at Opawa six years and in that time had a go a planting six fresh expressions. One per year is good going when you think about it! (I talk about the multi-congregational ethos, which gave this initial shape elsewhere on this blog).

First was espresso, a Tuesday night discussion community for those wanting to explore faith questions is a conversational, open way.

Then came the hymn service, soup on Sunday afternoon, choosing of favourite hymns, a testimony and a sermon. connecting with those for whom hymns was an important part of faith formation.

We tried a number of experiments for spiritual seekers, running a journalling course in a local cafe, offering Sense Making Faith course. Each was important in connecting us with spiritual seekers, but none developed into a cohesive congregation. (Still important, still a great learning, still saw folk baptised.)

We re-planted our evening service in two different forms. One was a monthly Soak service, as a time to “soak” in God. Not so much a pioneering work, but more a contemplative space for people to make time to engage (soak in) God. Sung worship, lectio divina and then a range of stations. Lot of attention paid to the space, which, being in main auditorium was always big and worked really well in terms of contemplation.

The other was Grow which used the table as the main metaphor. People gathered in groups and on each table was an A3 sheet of paper in which people were invited to reflect on two theological questions – who is God and who are humans. Grow had a three week focus and each evening used multiple inputs – video clips, interviews, during the week challenges, top 10 quiz, sermon, prayer.

Another trial was made with the Gathering, which used a local community cottage to work with folks local and close to the church building. Lots of food, gathered around a big wooden table, Bible open.

Looking back, using Dave Male’s lens, helped me see that Opawa was a totally different way of planting fresh expressions than Graceway. Rather than lone “ordained” pioneers, we were involving teams of lay people. (Which you simply don’t have when you are the lone pioneer). Each expression looked for 4-5 people who gathered around an “itch” to explore new possibilities. Each faced the downside, the danger, of becoming a new form of worship, rather than a genuinely missional new form of church.

As Dave says, both types have their strengths and weaknesses. Multiple congregational planting with lay teams is much easier, while pioneering is much more radical.

I’m not sure what the point of this post is. (In fact, I’m not actually often sure what the point of this blog is.) Perhaps someone might find some resonance in one of these tales of seven fresh expression churches.

Missional church, missional liturgy

“For several years, I have offered workshops and classes on “missional liturgy.” A frequent response has been, “How can I make my church’s liturgy missional?” As I listened to these questions and probed more deeply, it has seemed as though people were asking about techniques … I began to realize that it was the wrong question.” (44-45).

There is a helpful article in the latest edition of Theology today, by Ruth A. Meyers on the shape of worship in missional church, which I will be adding it to my list of compulsory readings for the Missional Church Leadership courses I teach.

The article starts with a real life story of a missional community. Always a good sign, because a key theology underpinning missional church is the focus on lived communities and their practices, in contrast to starting first with elaborate theories. The article then places their lived practices alongside existing understandings of worship.

• Inside and outside – gathered public worship builds up and resources Christians who then go out to serve in mission
• Outside in – gathered public worship is seen as mission, attracting people who are changed by the worship experience
• Inside out – worship is mission, not as an instrument to change people as with “outside in”, but as an full expression of God’s mission

The article then argues that all, and yet none, of these three categories describe missional worship.  After a helpful survey of recent shifts in mission – mission is a partnering with a Trinitarian God rather than humans taking initiatives – she then outlines a number of concrete practices, in which mission is worship and worship is mission. The list sounds traditional, yet has an intentional reframing.

• Reconciling community – the more diverse the worshipping community, the more worship is missional, showing forth God’s reconciling love
• Hospitality – welcoming those not yet active members with a focus on who is not here from our neighbourhood? Hence, what might need to change in us?
• Symbol – using language of the people
• Proclamation – seeing all the acts of gathered public worship as educational
• Intercession – praying beyond our narrow parochial concerns, which in turns open those who pray to transformation
• Offering – worship engaging the whole of life and all the people
• Thanksgiving – simple gratitude

a new semester postgraduate focus

A new semester starts here at Uniting College today. The focus for me this Semester is the post-graduate area and it’s so nice to be building on foundations, rather than heading into unknown and uncharted terrain.

First is the continuation of Program seminars. I’ve blogged about these before, noting with excitement how these build collegiality and are constantly developing people’s ability to reflect theologically on current ministry practice. We’ve got new students and a really rich denominational environment – Salvation Army, Anglican, Lutheran, Churches of Christ, Catholic, Uniting – at play.

Second is the continuation of Missional Church Leadership. Students are at the half-way stage of the course. That means that today we are gathering around presentations of their listening in their unique contexts. As they present, I am working with the class developing their capacities to engage in processes of discernment. This is not theory, but requires stepping into real, living mission contexts and together exploring what God might be up to.

Third, the icing on the cake, is the post-graduate distance course I’m co-teaching for Otago University. It’s a “foreigner”, on my own time as it were. The topic is contemporary preaching and I am looking forward to co-teaching with Lynne Baab. The students have set up their own blogs and with the wonders of modern technology, I in Adelaide, will be engaging with Kiwi students throughout Aotearoa. It’s nice to realise that I might have left New Zealand, but in the grace of God, I can continue to be involved in my home!

FOSMT (free and open source missiology textbooks)

Helpful post here by AKMA on steps to an open source theology. He is discussing the Old Testament, but so very easy to apply to missiology. In sum

• First, work out an overall structure and uniform presentation.
• Second, find authors to write initial chapters to flesh out the structure
• Third, edit chapters for uniformity and place on web.
• Four, arrange a PoD publisher to sell papercopy
• Five, encourage uploading of alternate points of view.

The result:

Bing, bang, bong, you have an open-source, free as in beer, free-to-reconfigure, free-to-supplement or even -alter (provided you give credit and don’t offer the altered version commercially without the author’s agreement) textbook. And that textbook is now useable anywhere English is read, for free. And that textbook is putting your name(s) in front of students and teachers all over the world, especially in places where they can’t necessarily afford the doorstop hardbacks that the textbook publishers love to charge so much for. And that textbook can easily be kept up-to-date. And if some agency were to fund it (and such funding needn’t even come to very much, in the world of granting — small to moderate honoraria for authors, editorial/production support, and so on), they could slap their name (or a prominent donor’s name) right there on the cover and on every title page

So I am wanting to develop for next year
a) mission-shaped course for Australasia
b) Mission then and now history and theology paper.

I wonder what these would look like FOSMT. Anyone want to partner in either step one, work out an overall structure and uniform presentation; or on step two, author a chapter; or on step three, being an editor, or on step zero – being the initial funder in order to position/brand your organisation as an innovative, missionary-focused, partnering type?

wind of Spirit blows on and on and on: valuing takeaways

Tim Keel just dropped me a line to share a lovely story of the gracious, caring, unpredictable Spirit. He describes being part of a worship experience I lead in Pasadena, back in 2005. (I blogged about it back here.) The story then blows on, taking shape some 5 years later. Tim writes …

I returned to my office to clean it out. That involved box a lot of things up. But I also took the opportunity to go through old files to see what I wanted to keep and what could be thrown away. Going through old conference files, I found this postcard. Because of the impression Steve’s prayer made on me at the time of the conference, I wrote it out on the back of the postcard … To randomly find a postcard from a place I would soon being leaving for…I can’t adequately describe how powerful it was to read and then pray that prayer at a time when everything in my life felt like it was being blown apart.

It’s a lovely, encouraging, inspiring story. What strikes me is the importance of things that make worship tangible. I talk about this in my book, The Out of Bounds Church?: Learning to Create a Community of Faith in a Culture of Change.

Walter Brueggemann describes the task of mission in a postmodern world as one of funding, of providing the bits and pieces out of which a new world can be imagined. The emergent church needs to see itself as “funding” tourists, providing a deep and wide enough passage to enable postmodern people to navigate their way to God.

Sourcing tourism through the provision of spiritual products can be a key mission task of the emerging church. This builds on some of the current worshipping practices of the emerging church. It invites a move beyond gathered worship to consider how the church can be missionary, offering its spirituality resources as spiritual product to a spiritually hungry world, without expecting the crossing of a threshold of a church door. Let me give a few practical examples.

Most tourists buy souvenirs. When I talk of souvenirs, I am not thinking of kitsch. I’m thinking of photographs, personal mementos, shopping bags and those soaps, shampoos, and sugar packets from hotel rooms. These are souvenirs. When the tourist returns home, the handling of these takeaway souvenirs rekindles memories. The emerging church is asking itself what kind of physical souvenirs we can send home with those who journey with us.

For the last few years, churches like Graceway and Cityside have used art as part of the Advent experience in the Sundays leading up to Christmas. Each Sunday, a different piece of art was introduced and reflected upon. The art pieces were printed on postcards and distributed. Attendees could take them home as a spiritual memento for the week and perhaps return to the reflections of Sunday’s experience. They served as spiritual takeaway, a souvenir to hang on the fridge door.
At this juncture, the souvenirs become missionary. Everyone remotely connected with the church can be sent a pack of four postcards. The church as tour guide is now offering spirituality to people both gathered and scattered. The e-mails and letters of gratitude flow in.

When churches start adding physical souvenirs, people have access to spiritual resources without having to open a church door. A theological stake has been driven into the ground. The church has recognized that people are at different places in their spiritual journeys. The church is loving people enough to go into the “highways and byways,” trusting the wind of the Spirit to do its work in people’s lives.

Five years on from when I wrote that, my thinking still holds. Our worship needs tangible shape. I don’t see a separation between the wind of the Spirit and the practicality of a takeway. Rather, drawing on Eugune Rogers, After The Spirit: A Constructive Pneumatology From Resources Outside The Modern West: “To think about the Spirit it will not do to think ‘spiritually’: to think about the Spirit you have to think materially.” (56). And if you want to drift further back in time, then here is a scrap from a Pentecost sermon by Gregory of Nazianzen: “[I]f [the Spirit] takes possession of a shepherd, He makes him a Psalmist, subduing evil spirits by his song, and proclaims him KIng; if He possesses a goatherd and a scraper of sycamore fruit, He makes him a Prophet [Amos 7:14] …. If He takes possession of Fishermen, He makes them catch the whole world…. If of Publicans, He… makes them merchants of souls.”

This wind of the Spirit blows on the material world, and essential to our engaging the Spirit is our working with God’s creation. Like postcards.

Ecclesiology and discernment: a case study regarding the emerging church

Explanatory note: An abstract I’ve just written, trying to get my head around some future research offerings that I would like to be involved in.

Ecclesiology and discernment: a case study regarding the emerging church
Dr Steve Taylor

Discernment is named by the Apostle Paul as one of the gifts given to the body of Christ (1 Corinthians 12:10). In the tradition of the church, it has at times taken different trajectories, from The Spiritual Exercises of Ignatius Loyola, to the Pentecostal movement, to the Brazos Introduction to Christian Spirituality (Howard, 2008), in which it gains an entire chapter of coverage.

One way to understand discernment is to consider it as both a gift and a practice, a charism originating in the grace of God, yet a practice nourish by human skills and capacities. Using this understanding, the performing of discernment can then be analysed.

This paper will analyse attempts at the performance of discernment in relation to ecclesiological innovation, in particular to discerning of the phenomenon termed the “emerging church”. A number of attempts have been made in recent years to discern this phenomenon. Some examples include:

• Don Carson, Becoming Conversant with the Emerging Church, Zondervan, 2005.
• John Drane, “Looking for Maturity in the emerging church,” Mission-shaped Questions. Defining Issues for Today’s Church. Edited by Steven Croft, Church House Publishing, 2008.
• LeRon Schults, “Reforming Ecclesiology in Emerging churches,” Theology Today (January 2009).
• Kevin Ward, It Might Be Emerging, but Is It Church? Stimulus 17, 4 (November 2009).

This paper will explore a number of these case studies, paying particular attention to the performance of the practice of discernment. What has each attended to? What are the sources being engaged? What might be the strengths and weaknesses of each approach?

The aim of the paper is to provide some analysis of the processes by which discernment happens, to provide some commentary on contemporary ecclesiological developments and to nuance and deepen trajectories surrounding ecclesiological innovation.

when home is a pain: church being in exile?

“I yearn for home” is a line by Pádraig Ó Tuama from the Ikon Dubh album. Hearing it today is a reminder of pain, of the profound disorientation that’s taken place in my understanding of home, caused by the move from New Zealand to Australia. Home used to be a place of comfort, of acceptance, of belonging, found among my previous Opawa church community with creative, intelligent, relational companions, found seated at our South Island holiday home, with those broad vistas to lake and mountains.

But by coming to Australia, the Taylor family has been forced away from home. We believe it’s the call of God, asking us to leave home.  So now the concept of home is simply a pain, a reminder both of isolation and distance, and of obedience. And part of me fights against ever wanting to call this Australian land home!

I think, intuitively this is actually really helpful. You see, isn’t there a danger of home being domesticated around what is familiar and comfortable. I was struck by this when reading Luke 19:1-10 recently, and realising that Jesus does mission not in his home, but in the home of Zacchues. Incarnational mission in this text was not about being comfortable, but about being in someone else’s home, seated at another’s table. It’s meant to be uncomfortable and alien.

Pádraig Ó Tuama has another song, Maranatha, in which he sings “I found my home in Babylon.” (more…)

developing change leaders book review – Ch 6 The evolution of a change leader

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 is here. Chapter four is here. Chapter five is here.

Becoming an effective change leader takes time and requires change in the leader themselves. It begins with reflective practise. While authoritarian command type leaders are most appealing in a crisis (page 121), the most appropriate skills are those of questioning and reflection.

Research on change leaders show they hardly ever grow by formal development. Rather, they grow through things like watching leaders, affirmation of their own ability in the midst of conflict, first-hand experiences of the mis/use of power, leadership opportunities and facilitated reflection on their lived experience. This comes best through coaching. This should also include coaching others, due to the giving of compassion becoming a personal healing agency.

The book then summarises 10 dynamic capabilities for change leaders as follows:

1 – Develop decision making – specifically the ability to wait and see, keep an open mind and be comfortable with contradictions. Central to this is the ability to inquire, to accept that you are not the expert and that someone in your team may have a better insight.

2 – Access capability from across the team

3 – Become a co-creator of a learning culture

4 – Combine future-sensemaking with strategic thinking – digging deeper, reading widely, in a desire to appreciate the system and not just the events.

5 – Develop ‘total’ leadership – including authenticity, integrity and experimentation, at all levels of a person’s life

6 – Develop competency to work in diverse cultures

7 – Develop 1-1 coaching skills – eg micro-skills of building rapport, active listening, attention, sensitivity.

8 – Develop 1-many skills – eg micro-skills of dialogue, facilitation, process consulting, because leadership is about responding to real lived relationships.

9 – Emotional intelligence including self-awareness, emotional resilience, sensitivity, influence, intuition and conscientiousness.

10- Dialogue on performance.

The next 2 chapters set out to explore how to develop these capabilities. In the meantime, take some time to reflect on a change leader you admire. In what ways were these capacities in evidence?

Fresh expressions formalised in South Australia: updated

Exciting weekend here in South Australia, with the Uniting Church Synod (council of all Uniting churches in South Australia), voting to accept a number of resolutions including the following:

• develop Fresh Expressions and Church Plants throughout South Australia
• develop a network/community of Pioneer Ministers
• ask the Uniting College (of which I am a part) to take the lead in developing training for Pioneer Ministry, both for lay people and for those wanting to live out their ordination as Pioneer Ministers

(Updated: full resolutions here)

So there we are – a church denomination making Fresh expressions a priority, and formally charging it’s training arm to train pioneer leaders.

It dovetails beautifully with the fact that as a Uniting College staff, we’ve been putting in hours of work in the last few months into developing a unique pathway by which to train pioneer leaders. This will be as part of our new B.Min degree programme. If our application is successful it will mean we are offering two training paths. One path will be a more conventional mission and ministry degree.

The other path will also offer a B.Min degree, but with a focus on innovation and pioneering. It will offer learning by doing, in situ in a fresh expression, observational intensives so people can broaden their vision and practice of ministry, expect mentoring – both individual and in community – along with integration through study in areas of leadership, mission, Bible and Christian discipleship.  So if you sense God calling you to train as a fresh expressions pioneer leader, we at Uniting College just may be able to help you.

All quite exciting.

faith outback: planting rural fresh expressions

The feature story in the Australian Outback magazine (June 2010) is titled Faith:Belief in the bush. It’s pretty hefty – 22 pages – and explores how people have coped with the adversity of recent drought. There’s an appeal to a faith rooted in land and that is sensitive to indigenous issues. And all as the lead article in a commercial magazine. Secular Australia? Really?

There’s some challenges to theology.

For rural Australia to succeed and grow we need people who are prepared to take risks and try different approaches. Faith can be a huge driver for change. Equally it can be a form of avoidance. There are some who put all their faith in God or industry leaders to fix the problems. Having faith in yourself, your family and your community means accepting that you are accountable. Cheryl Philips.

There’s a nice nod to fresh expressions – rural style – including the rise of lay ministry, discussion groups and home churches.

For rural people, having their lives enriched spiritually through their relationships with others is where it’s at. If that leads to going to church, then that’s an added benefit. The church now wants to be a legitimate working part of the community. Ross Neville, Uniting church rural consultant.

A few weekends ago I taught at a lay training event called Grow and Go. My topic was Mission-shaped community. To break up the monotony of Steve Taylor talking for 8 hours, each person was given an overhead projector acetate. Each acetate had the following headings:

• A new insight:
• A new idea and/or resource:
• An inspirational story:

And I spread a whole lot of resources around the table – short articles, booklets, a few computers with websites to browse. The group had 30 minutes to browse, read and fill in the acetate if they found a new insight, idea or story. And then we had a great reporting back session – various ones sharing with the group a resource they had discovered. The most popular resource were those I dug out on rural ministry. Like the Grove Books – a veritable treasure trove – for example some of these.  Rural ministry in Australia dying? Really?

developing change leaders book review – Ch 5 Building a Change Leadership Culture

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 is here. Chapter four is here.

This is a crucial chapter, providing a framework by which to develop change leaders. This chapter explores the shift from “I” to “we”; from individual change managers to “leadership culture.” It calls for a “walk the talk” in which leaders make clear the links between what they do and their underlying values. “Whilst heroes can carry the day in times of crisis, building a sustainable culture of innovation, excellence and achievement requires a collective and distributed, as opposed to individualised and hierarchical, leadership mind-set and approach.” (103)

Research into “leadership culture” is rare, with a lack of clarity about how values of individual leaders translate into action. How to influence a culture? There are many options, including directing attention to priorities, reacting to crisis, creating formal statements, telling stories, symbolic acts, design of work facilities and processes, rewards and sanctions, methods of decision-making. But which to use and when? They suggest a mix of the following (112):

• role model the future, every day and in every way
• foster understanding of changed expectations and their purposes
• find and develop the ‘new way’ values, capabilities and behaviours
• reinforce future state with formal and informal culture signals

This includes some practical steps

• appreciate that change is complex. It must be embedded in behaviours and run across the organisation, not top-down
• make modelling a priority
• build in feedback loops (this is critical including “experimental, case study and real life observation of leadership” (114)
• build team by creating an open table in which to discuss the real values of the organisation
• creating a culture development plan
• identifying key behaviours that have the best chance of making a difference
• seeking out and developing change leaders and followers who represent your future

The more I read this book, the more impressed I am. The mix of research, concise summaries, diagrams and practical examples is appealing. The use of a strong values basis makes it much more likely to transfer to religious contexts. I suspect it will provide a fascinating way to discuss leadership development ie training of Christian ministers.

resourcing missional church

I concluded my missional church leadership class yesterday with the following ….

MISSIONAL COMMUNITY…SIMPLE from jeff maguire on Vimeo.

It’s from the website saying it simply, (hat tip Bosco Peters), who have the goal of tackling “new topics, concepts, or ideas that need to be explained simply.”

The class chewed their pens for a minute or two. And then came the money question: How did Jesus resource the 70/72 to be missional community? Great integration, the student taking the video clip to theology, in particular the missional theology embedded in Luke 10:1-12, Jesus sending disciples out in missional community. (Sermon on Luke 10:1-12 here if you want some more framing).

It is simply too good a question to answer immediately. Sure I’ve got some ideas, and some practical examples from 6 years at Opawa. But some questions need to sit. So instead I suggested it become our homework question. 200 word responses over the next 10 days please and I’ll collate them for next time we meet.

Want to be part of the fun? Got some cyber ideas for my class? 200 word maximum in the comments please: How did Jesus resource the 70/72 to be missional community

developing change leaders book review – Ch 4 A Values Dialogue for Change Leaders

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 is here.

The chapter starts by marshalling a wide range of evidence for the importance of values in change leadership. “The management focus for the first part of the twenty-first century will be the management of meaning through the demonstration of values in management behaviour.” (62) The authors urge that selection of change agents include values, as well as experience and competencies.

They suggest a diversity of values are at work and offer some categories (77-81) by which a leader can assess their organisation and how their individual values might mesh with that of their organisation. (Anyone like to locate their church, and their leadership training, in relation to the grid?)

• Clan. Family type organisation, (often seen in Japanese companies). Key word is collaboration. Values commitment, communication, development. Leader type = facilitator, mentor, team builder.
• Hierarchy. Key word is control. Values coordinator, monitor, organizer. Leader type = efficiency, timeliness, consistency.
• Market. Key word is compete. Values hard-driver, competitor, producer. Leader type = market-share, goal achievement, profitability.
• Adhocracy. Key word is create. Values innovation, transformation, agility. Leader type = entreprenuer, innovator, visionary.

And the implications for change leaders? “leaders have to learn to communicate purpose and direction with a whole culture made up of different personal values, concentrating on shaping informal organizational life (emphasis mine). We might call this ‘strategy by the coffee machine’, consisting of dialogue about what we are told we should be doing, what are leaders are actually doing and how we feel about joining them to make change happen.” (82) “Effective change leaders must continually check what their heart, head and hands communicate.” (83)