Evangel University/Assembly of God Theological Seminary

Strategic Initiative for a

Center for Evangelism & Life-long Learning (C.E.L.L.)

at Evangel University/Assembly of God Theological Seminary

By

Rev. Brian M. Kelly, Ph.D.

Springfield, Missouri

July, 2016

CLL Plan 2

Table of Contents

I. Introduction/Background ..........................................................................................................3

A. Spiritual Impetus ......................................................................................................................3

B. Spirit-led Imperative ...............................................................................................................4

II. Mission/Rationale/Values .........................................................................................................5

A. Fulfilling Our Purpose: ..............................................................................................................5

B. Rationale for the Plan’s implementation .................................................................................6

C. Values Statement....................................................................................................................8

III. Environmental Analysis .............................................................................................................9

A. Imperative of Evangelistic Focus ................................................................................................9

B. Value-added Venues Beyond Traditional Academics .............................................................. 20

C. Stakeholder Characteristics Salient to the Plan ...................................................................... 22

IV. Cost/Benefit Analysis of Implementation (SWOT Analysis) ....................................................... 27

A. Strengths (Internal) ................................................................................................................. 27

B. Weaknesses (Internal) ........................................................................................................... 28

C. Opportunities (External) ........................................................................................................ 29

D. Threats (External) ................................................................................................................. 33

V. Strategies ............................................................................................................................... 36

VI. Objectives - Establishing the Center for Life-long Learning........................................................ 36

VII. Long-term S.M.A.R.T. Goals ..................................................................................................... 38

VIII. Evaluation & Assessment ...................................................................................................... 39

IX. Financial Impact ...................................................................................................................... 41

X. Appendices ............................................................................................................................. 42

Appendix A. Organizational MindMap .......................................................................................... 43

Appendix B. Potential Seminars, Conferences, Symposiums, Webinars, Workshops or

Intensive Courses ....................................................................................................................... 44

CLL Plan 3

Strategic Initiative for a

Center for Evangelism & Life-long Learning (C.E.L.L.)

at Evangel University/Assembly of God Theological Seminary

“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit;

apart from me you can do nothing… You did not choose me, but I chose you and appointed you

so that you might go and bear fruit—fruit that will last…” (Jn. 15:5 & 16)

I. Introduction/Background

A. Spiritual Impetus

1. Caveat –

a) God is in charge not strategic planning. The God of the universe is

above all time and space and in His omniscience has all foreknowledge of

things to come. “Many are the plans in a person’s heart, but it is the

Lord’s purpose that prevails”1 Therefore while we need to plan

strategically it must be a Spirit-led planning process that honors the fact

that the dynamics of the day may demand we change and adjust our

planning along the way - based on the Lord’s leading.

b) That said, it is also true that “If the Holy Spirit can us lead us when we

are unprepared, how much more can He leads us when we are prepared.”

After all He is the master strategic planner, knows the future completely

and we need His help to guide us through the process to accomplish His

purposes in the world.

c) Finally, this strategic plan is meant to be a “proto-type” of sorts for

the purpose of grounding and informing a discussion among the key

constituents who would ultimately discern the “mind of Christ” in regard

to its eventual implementation. This is how the institution can functionally

“hear what the Spirit is saying to the church.”2

2. Motivation for the establishment of the C.E.L.L. at Evangel/AGTS

a) The main thing is to keep the main thing the main thing – the Lordship

of Jesus Christ!3 Thus, the focus here is not solely academics, but

1 All Scriptures taken from the New International Version® unless otherwise noted, NIV® Copyright ©1973, 1978,

1984, 2011 by Biblica, Inc. 2 A phrase repeated throughout Revelation chapter 2. 3 Taken from the “Mission” webpage for Evangel University: “Theme: Christ is Lord. For Christians, Jesus Christ is

the most important fact in history — not only in world history, but in the personal history of each individual.

Christians seek to be Christ-like in obedience, purpose, motivation, word, and deed. Instead of serving their own

self-interests, they willingly seek to do God’s will as servants. As a reminder to the entire University community, the

theme “Christ is Lord” is prominent as our common purpose and goal, see http://www.evangel.edu/about/mission/,

(accessed on July 18, 2016).

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remembering that he has anointed us (Luke 4:18) and appointed us (see Jn.

15 above) to serve Him by “being his witnesses” (Acts 1:8) in the home,

marketplace, church, and academy.

b) At the outset, it is imperative that the reader understand that the

motivation for the establishment of the C.E.L.L. at Evangel/AGTS is the

salvation of souls, “for the fruit of the righteous is a tree of life – and he

who wins souls is wise.”4 The Scripture is clear that it is “God’s will that

none would perish, but all would come to repentance.”5 Because of that

we can be confident that the Lord will anoint those efforts whose ultimate

motivation and purpose is the salvation of all humanity.6

c) Therefore, the critical outcome assessment for the C.E.L.L. is how

many will hear the good news of Christ’s salvation through a Spirit-led

communication of these truths, who might not have heard otherwise and

how many have been equipped to share the gospel effectively?

d) Some might think it surprising that an academic institution would

focus on such an overtly Christian and spiritual outcome, but it is the

dearth of genuine evangelism and ongoing discipleship within our critical

institutions and domains (church, academy, home, and marketplace) that

the establishment of the C.E.L.L. seeks to address.7

B. Spirit-led Imperative

1. In a world that is becoming more and more secularized, Spirit-led evangelism

will resonate within the heart of those constituents who could fund, support, and

facilitate its effective implementation, especially in light of increasing threats to

more “secular” funding sources.

2. In addition to the Spirit’s leading, and because of increasing and ongoing

external threats to more “secular” funding sources,8 the necessity of maintaining a

redemptive focus in the mission of Evangel/AGTS, making it attractive to its

evangelistically Christian stakeholders, is even more imperative.

3. As a result of some providential meetings between President Hausfeld and the

4 Prov.11:30. 5 2 Peter 3:9. 6 This is explicitly stated as part of the way we support our fellowship: “We educate and equip men and women who

will serve the church as ministers, missionaries, Church leaders, and across a full range of places of vocational

service in faith-based organizations and in the secular marketplace…All students are encouraged to participate in

ministry and service opportunities while students…All develop a deep commitment to missions and being witnesses

in the world. Our prayer is that all will develop a deep passion for the mission of the Church to be the presence of

Christ, serving through the power of the Holy Spirit to bring many to Christ,” see the “2016 Report to the General

Presbytery” (Springfield, MO: Evangel University, 2016), 3. 7 See p7-20 of this document concerning the state of evangelism in the U.S. and the Assembly of God specifically. 8 See p32-35 of this document concerning documented external threats to the organization.

CLL Plan 5

writer here, Dr. Brian Kelly, a divine affirmation concerning the implementation

of this plan was discerned and Dr. Kelly was asked to complete a more formal

plan for consideration, collaboration, and implementation.9

II. Mission/Rationale/Values

A. Fulfilling Our Purpose:

1. The recent appointment of Dr. Mark Hausfeld as the President of AGTS, as a

leader with a long history of missional engagement around the world, is indicative

of a strong desire among students, faculty, alumni, and staff to see Evangel/AGTS

to fulfill its missional mandate as a comprehensive Christian University

“committed to excellence in educating and equipping students to become Spirit-

empowered servants of God who impact the Church and society globally.”10

2. Christian higher education in general, and Evangel/AGTS university/seminary

in particular, should be both Messianic (Spirit-anointed) and missional (Spirit-

empowered) in its engagement with the church and the world. These academic

institutions have a unique call and anointing to fulfill which, like Christ the

Messiah, are prophetic, priestly, and kingly roles in its interaction within those

domains beyond the academy.11

3. A Christian university must reflect the heart of God (missio dei) in determined

and intentional efforts to spread the gospel and advance the kingdom of God.

Without determination and intentionality (e.g.; budget and agenda priorities) this

crucial link is left to circumstance and usually results in negligible amounts of

genuine integration between the Christian academy, the church, and the world.

4. Whether called to officially ordained ministry (pastors, evangelists,

missionaries, etc.) or as ministers of the gospel as educators, athletes,

businesspersons, therapists, social workers, and medical or law practitioners, all

of our students and alumni should be encouraged in the “ministry of the laity” as a

“priesthood of all believers,” and be equipped for effective missional ministries

through Evangel/AGTS!12

5. By adding some additional organizational structure dedicated for this purpose,

9 The President of the seminary is responsible for the seminary’s vision, strategy, external, church and alumni

relations, along with marketing and enrollment management, see “2016 Report to the General Presbytery,” 5. All of

these tasks are directly impacted by what is promulgated in this planning initiative. 10 Taken from Evangel’s mission statement, see http://www.evangel.edu/about/about-evangel/, (accessed on July 15,

2016). 11 Kelly, “Christian University in Messianic Missional Engagement with the Church and the World,” 14f, see

http://drbriankelly.com/wp-content/uploads/2009/08/ChristianUniversityinMessianicMissionalEngagement1.pdf,

(accessed July 18, 2016). 12 1 Peter 2:4 & 9. See “The Role of the Evangelist in the New Millennium” at

http://www.barnabasmissions.org/wp-content/uploads/2016/04/The-Role-of-the-Evangelist-in-the-New-

Millennium.pdf, (accessed on July 18, 2016).

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Evangel/AGTS can be one of the most truly integrative schools for evangelism

and life-long discipleship on the planet, fulfilling our purpose of “shaping servant

leaders with knowledge, skill, and passion to [impact their professions], revitalize

the church and evangelize the world in the power of the Spirit.”13

6. Personal Evangelism/Practical Ministry of Personal Outreach, would need to

be a required course in the curriculum to fulfill this purpose. Even more

significant would be the funding and hiring of a Professor of Evangelism to direct

the C.E.L.L. and its initiatives. Whether preparing to be a therapist, doctor,

lawyer, educator, or business person, every Christian believer needs to be

equipped to share their faith in their domain of influence. Without such academic

resources, Evangel/AGTS could be guilty of what McGavran wrote years ago -

we will be training our students “to be theologically correct, but evangelistically

sterile.”14

B. Rationale for the plan’s implementation: The C.E.L.L., with the help of key

students, faculty, alumni, and staff will accomplish a number of the objectives of the

seminary. Here are just a few that it could directly address:15

1. It seems the presence and manifestation of evil is growing in the world.

This might seem to be overly reactionary and perhaps colloquial in perspective

but in the face of irrational violence that seems to be spreading, Christians should

acknowledge that the only real answer to such proliferation is the gospel of Jesus

Christ. Only He can truly reform the heart of wickedness and turn it to

righteousness.

2. Christian academic institutions are facing more and more negative

financial pressures due to a more and more secular U.S. culture that is hostile to

some of the basic tenants of the Christian message. Governmental funding, tax-

exempt incentives for giving, and other religion-based advantages are under

assault and may be curtailed

3. Institutions that stand strong in their trust and belief in biblical values

will be most attractive to those donors suffering similar persecution and

looking for faith-based institutions to train future lawyers, journalists, and

politicians capable of impacting American and global culture.

4. The digital age offers opportunities to develop web-based curriculum for

13 Abridged from AGT’s mission statement, see http://www.agts.edu/about/mission.html, (accessed on July 15,

2016). 14 Donald McGavern, Effective Evangelism: A Theological Mandate (Phillipsburg, N.J.: Presbyterian and Reformed

Publishing Co., 1988, 41. 15 This helps to fulfill the 8th and 9th objectives of the seminary, e.g., “8) To serve as a resource for the Church

universal, 9) to use technology and distance education to educate those who are unable to attend a resident campus,”

taken from the “Missions & Objectives” statement for the seminary, see http://www.agts.edu/about/mission.html,

(accessed July 15, 2016).

CLL Plan 7

use by ordinary believers, local churches, denominational bodies, and others

searching for quality equipping materials from our Spirit-led academy - especially

various curricula that are continually being developed by the faculty and alumni

of our graduate programs16

5. Alumni, pastors, educators, and businesspersons in the local community

are looking to the university for “value-added” help, after graduation, in the

area of Continuing Education Units (CEU’s), symposiums, workshops, webinars,

digital resources, and seminars, etc., Dynamic networking and long-term

connectivity is needed to help fulfill our mission to “rigorously pursue excellence,

truth, effectiveness and relevance in theological reflection and professional

training” and to “provide culturally relevant professional skills training for

pastors, missionaries, evangelists, military and institutional chaplains, teachers,

counselors and others.”17

6. Evangel/AGTS faculty and staff are available to share their talents and

expertise among local churches, para-churches, mission agencies, civic groups,

and other local organizations related to their disciplines.

7. Students lack clearly organized venues to partner with local churches,

mission agencies, evangelism outreaches, para-church ministries, or other

similar opportunities for hands-on training in outreach to the lost and needy in

our community. As for our religion students who are required to take Practicum

and Internship courses, additional venues should be put in place for those who

desire to be involved in ministry regardless of curriculum requirements.

Many non-religion majors are looking for ministry opportunities while

completing their degrees at Evangel/AGTS.

8. Ministries that are strictly student-initiated and led do not have the resiliency

and longevity necessary for effectiveness and result in a form of “drive-by”

ministry. Faculty or administrative oversight is essential for long-term impact

and fruitfulness in ministry. Grounding these ministries within local churches

and established para-church ministries will help with ongoing discipleship efforts

for those impacted by outreach ministries.

9. Extra-curricular connections to potential students in youth groups, masters

commission schools, district schools of ministry, and other non-collegiate training

venues would expose them to the unique missional passion of Evangel’s/AGTS’

excellent programs.

10. Recruiting and mobilizing evangelism, church-planting and revitalization

16 For example, 2016 D. Min. graduates developed in their dissertations curriculum for “Holistic Spiritual Formation

Disciplines,” “Spirit-Empowered Women in Church Leadership,” “Bible Studies for Military Wives,” and

“Embracing Intentional Leadership Succession,” just to name a few, see “Doctor of Ministry Symposium,”

Assembly of God Theological Seminary, May 6, 2016, 7f. 17 See the 4th and 5th objectives of the previously referred to statement of the seminaries objectives, cf., nte 15 above.

CLL Plan 8

teams to help support local churches within Assembly of God Districts is

essential. Students with this call should be nurtured in this process early on in

their baccalaureate education so that upon graduation they can be launched and

supported in personal and event evangelism, church planting, revitalization, and

other supporting activities by the university.

C. Values Statement

1. Keeping in mind the five characteristics relating to student outcomes for

Evangel/AGTS proper,18 the Center for Life-Long Learning (CLL) would

facilitate relevant instruction grounded in credible academic preparation that

focuses on a holistic integration of learning within the realms of academy,

church, marketplace, and home. An outcome assessment for every seminar,

conference, symposium, etc. will be administered to determine its viability

regarding these key values. Each aspect is realized in the following ways:

a) Relevant Instruction. The marketplace of ideas in which the Center

operates is fiercely competitive. The viability of the center to engage key

leaders to participate in its various educational offerings is directly related

to the Center’s ability to address the real and felt needs of its constituency.

Topics, presenters, locations and training materials will be chosen on the

basis of their ability to engage practitioners by facilitating the exchange of

innovative ideas and topics that effectively address the day-to-day issues

encountered by the center’s constituency.

b) Credible academic preparation. All presenters for the center will be

chosen on the basis of their credentials (expertise, degrees, life-experience,

etc.) to teach in the area of instruction. Do they have recent practical

experience in the area they are teaching? Are they familiar with the latest

academic literature regarding that subject matter? Do they have the ability

to go beyond research and actually facilitate the life-long learning

experience? These questions will be used as criteria for assessing viability

of instructors utilized by the C.E.L.L.

c) Holistic integration of learning. By utilizing existing faculty and staff,

already a part of the Evangel/AGTS College family, along with various

expert adjuncts and guest lecturers from the national and district offices,

alumni, local churches, the marketplace, and the home; the curriculum

would offer constituents an eclectic mix of topics that would realize a true

interdisciplinary integration of knowledge from each sphere of practice for

relevant life-long learning.19

18 The five student outcomes for Evangel/AGTS are: 1) Spiritual Formation, 2) Pentecostal Experience, 3) Biblical

Interpretation, 4) Ethical Decision-making, 5) Christian Stewardship, see

http://www.evangel.edu/academics/undergraduate/faith-learning/, (accessed July 18, 2016). 19 See Appendix B for a list of potential courses, workshops, seminars, etc. that could be offered.

CLL Plan 9

III. Environmental Analysis

A. Imperative of Evangelistic Focus

1. State of Christian Belief in the U.S.

a) For the purpose of this plan, the focus is primarily on the largest

mission field in the Western hemisphere – the U.S.A. There is little

question the Church is in decline in the U.S. The statistics tell the story

clearly. Barna ministry reports that four key religious behaviors declined

in frequency over the last 20 years (1991-2011). Measured in terms of

participation in the previous week, the four were: Bible reading (down

from 45% to 40%); church attendance (down from 49% to 40%);

volunteering at church (down from 27% to 19%); and adult Sunday school

attendance (down from 23% to 15%).20

b) The data regarding the decline in Christian

belief, church attendance, and faith affiliation is

also supported by other credible sources. Data

from the latest U.S. Census reports show that the

percentage of those who self-identify as Christians

among the adult populations is also declining: 86%

said they were Christians in 1990, 77% in 2001,

and 76% in 2008, the latest data available.21

c) The Pew Research Group has noted not only the

decline in worship attendance; but the significant

increase in the number of persons who identify as

the “religious “none,” those who identify as having

no religious affiliation in their surveys. Figure 1

graphically illustrates the main points from the

research.22 An 8% decline over the last 7 years in

mainline Protestants and Catholics is mirrored by

6.7% of those who are designated “unaffiliated.”

It’s worth noting that Evangelical Protestants

actually grew by 2 million in the same period to a

20 Barna Examines Trends in 14 Religious Factors over 20 Years (1991 to 2011)

Research Releases in Faith & Christianity, July 25, 2011 at https://barna.org/barna-update/faith-spirituality/504-

barna-examines-trends-in-14-religious-factors-over-20-years-1991-to-2011#.Vw7iLjArLIV (accessed April 13,

2016). 21

U.S. Census Bureau, Statistical Abstract of the United States, 2012, Table 75, Population 61. 22 Pew Research Center, America’s Changing Religious Landscape: Christians Sharply Decline as Share of

Population, Unaffiliated and Other Faiths Continue to Grow (Pew Research Center, www.pewresearch.org, May

12, 2015), 3.

Figure 1. Changing U.S.

Religious Landscape.

CLL Plan 10

total of 62 million.23

(d) It’s not too surprising that the

percentage of those who identify as Atheist

or Agnostic within the category of religious

“none’s” or the “religiously unaffiliated” has

increased as well over the last 7 years, see

Figure 2.

(e)

e) Yet, nearly a third of the U.S. population identify themselves as

“born-again” and this percentage has remained relatively stable over the

same period, see Figure 3.

f) The decline in the Church’s influence in the U.S. has been so

remarkable that Barna’s Research Group has coined a new term to define

the category of those leaving the church. Nearly two-fifths of the nation’s

23 Ibid., 9.

Figure 2. Composition of Religious

“Nones”.

Figure 3. Percentage of Born-again and

Evangelical Christians in U.S.

CLL Plan 11

adult population (38%) now qualifies as what they call “post-

Christians.”24 The term is defined by 15 different criteria related to

people’s identity, beliefs, and behaviors.25

g) Describing 5 distinct trends in Unchurched America’s behavior,

Barna notes that 1) secularization is on the rise, 2) people are less open to

the idea of church, 3) churchgoing is no longer mainstream, 4) there are

different expectations regarding church involvement, and 5) there is

skepticism about the church’s contribution to society.

Figure 4. Resistance in Today’s Unchurched

h) None of this is good news for the church in

the U.S. as it indicates an alarming trend of

greater and greater resistance to the Church’s

influence in America. The same trends have

been seen for decades in Europe and other

Westernized countries. Twenty years ago,

two-thirds of churchless Americans (65%)

were open to being invited to church by a

friend. Today, that percentage has slipped to

less than half (47%), see Figure 4.26

i) There is some encouraging data

available however; Rainer found in his survey

of Unchurched Americans that they were

highly receptive to both attending church and

participating in a Bible study to learn more

about Jesus and the Scripture.27 His survey of

306 respondents, while not a scientific random

sample, found that more than 8 out of 10 of

respondents said they would attend a church if

someone invited them. Nine out of 10 said they would attend a Bible

study if invited. Rainer found that over and over again the Unchurched

wanted to hear from a lay person, not paid staff or the pastor. “The

unchurched as a rule would like to talk to someone other than clergy

about religious matters. The silence of Christians may be one of the

24

From Five Trends Among the Unchurched: Research Releases in Culture & Media October 9, 2014, at

https://www.barna.org/barna-update/culture/685-five-trends-among-the-unchurched#.Vw7gpTArLIU (accessed

April 13, 2016). 25 The criteria included issues related to unbelief, e.g., do not believe in God, faith is not important, not prayed to

God in last year, never made a commitment to Jesus, do not read the Bible, and factors indicating little to no church

involvement in the last year, see Barna’s “Post-Christian Metric” at https://www.barna.org/barna-

update/culture/728-america-more-post-christian-than-two-years-ago#.Vw7rizArLIV, (accessed April 13, 2016). 26 Ibid. 27 Thomas S. Rainer, The Unchurched Next Door: Understanding Faith Stages as Key to Sharing Your Faith (Grand

Rapids: Zondervan, 2003), 233.

CLL Plan 12

greatest tragedies in the church today.”28

j) The steady decline of mainline Protestant churches that once

preached the Gospel but have become mired in gender and sexual

orientation controversies is well documented. Donald McGavran, the

deceased founder of the church growth movement in the U.S., and

Fuller’s School of World Missions (now known as School of Intercultural

Studies), blamed the demise of the American church on the “maintenance

mentality that dominates most seminary (we could add Christian College)

faculties.” In his last book, at 91 years old, he makes an urgent plea for

our academies to “make effective evangelism a substantial part of their

required courses.”29

k) According to Percept Group’s National Ethos Survey of over 18,000

participants surveyed in 1999 only 35.2% of those were Strongly

Involved with Their Faith; 34.2% were Somewhat Involved with Their

Faith; yet 30.6% were Not Involved with Their Faith. In fact, 29.2% said

they had Decreased Their Involvement with Their Faith in the Last 10

Years.30

l) McGavran felt that as high as 190 million Americans in 1988 (70% of

the population) would fit the definition of the biblical term “the lost.”

This percentage has only increased over the last couple decades. This

means the United States is now the largest mission field in the

Western hemisphere. If the percentages are the same today (and every

indication is it is getting worse not better) over 230 million Americans

need Christ. Yet the influence of our churches within our culture

continues to be in decline in our greatest moment of need.

m) As the research is showing, Americans are becoming more and more

secular in their orientation. In fact, all so-called Western societies are

experiencing the same influence toward secularization. Studies vary as to

how many actual born-again believers there are in the U.S. but if we

accept George Barna’s research that 35% of adults identify as such,

which is collaborated by Pew Research as well – see Figure 3,31 this

means that McGavran was probably right when he said we are dealing

with over 230 million in this country who could be considered “lost.”32

n) If, as the evidence indicates, these statistics are correct, the U.S. is in

28 Ibid. 29Donald McGavran, Effective Evangelism: A Theological Mandate (Philipsburg, N.J.: Presbyterian and Reformed

Publishing Co., 1998), 3-4. 30 Taken from Percept Group’s 1999 updates to their 1993 National Ethos Survey, at

http://docs.perceptgroup.com/pg/pdf/EthosProfiles/national%20profile.pdf (accessed April 13th, 2016). 31 George Barna, Evangelism That Works: How to Reach Changing Generations with the Unchanging Gospel

(Ventura, CA: Regal Books, 1995), 17, nte 2. 32 McGavran, 9.

CLL Plan 13

more dire need of the gospel than ever before. Kelly thinks that no more

than 15-20% of the U.S. population are genuine believers, more in line

with Barna’s description of “evangelical” Christians, a subset of the

“born-again” designation.33

o) There is a challenge in the way such numbers are commonly

tabulated – through self-report measures, pastoral reports, and

denominational data. Such methods commonly experience a phenomena

known as “faking good” among survey respondents which leads to over-

reporting. There is a likelihood these numbers are not realistic, and more

stringent measures indicate probably “fewer than 22% of Americans

attend worship service each week.”34

p) Whatever the raw data may indicate, by every measure the trend is

clear. Across the board, according to all sources that poll and report on

the church’s influence in the U.S., such influence is generally waning or

on the decline. According to one church planting expert, “today, of the

approximately 350,000 churches in America, four out of five (80-85%)

are either plateaued or declining.”35

q) However, all is not lost, and in spite of general decline, the Holy

Spirit is more than able to penetrate the hardest hearts.

2. Conservative Evangelicals.

a) In many churches the assumption is that everything the church does is

evangelism. Yet, consistently less than 5% of the American church

budget is devoted to this task. No other thing is more talked about, prayed

over, and planned for than the church’s mission to reach the lost. Still,

there remains a glaring lack of orchestrated effective evangelism effort in

the Christian churches. Often a form of ‘placebo evangelism” replaces

genuine dialogue with unbelievers.36

b) Many of those who attend mainline churches are not even sure they

believe the Bible any more, let alone the Gospel it contains. Once the

authority of God’s Word is impugned, it is a short step to the kind of false

33 He bases this observation on over 30 years of polling people all across the U.S. with a Religious Attitude

Questionnaire to determine their church attendance, belief about the afterlife, relationship with Jesus, etc., see

http://www.barnabasmissions.org/wp-content/uploads/2015/05/Results-from-Religious-Attitude-Questionnaire-

Surveys-in-Lakeland.pdf, (accessed July 21, 2016), for data concerning one city in the Bible-belt of Florida. 34 C. Kirk Hadaway and Penny Long Marler, “How Many Americans Attend Worship Each Week? An Alternative

Approach to Measurement,” Journal for the Scientific Study of Religion (2005), 307. Add to this that Barna reports

that less than half (48%) of those who do attend church in the U.S. self-identify as “born-again” Christians. 35 The Malphur’s Group,” The State of the American Church: Plateaued or Declining,” Sept. 5, 2014, from

http://www.malphursgroup.com/state-of-the-american-church-plateaued-declining/ (accessed April 14, 2016). 36See Kelly’s article “Evangelism-Real or Imagined?” in Director’s Update (Springfield, MO: Charles Crabtree,

June, 1992).

CLL Plan 14

sentimentalism, which removes the impetus from the evangelism

imperative through humanistic reasoning, i.e., everyone will get to

heaven. Instead, what is embraced is a popular “Star Wars” theology,

where God is seen as a kind of “cosmic” force in the universe and the

hope of personal intimate relation with such a being is deemed to be

nonsense. Some researchers have even put a name to a Christian version

of such sentimentalism. “Moralistic Therapeutic Deism” is a squishy

belief observed among millennials that being a good person means

providing therapeutic benefits to others and God is only involved when

we need him.37

c) A comparison of U.S. Census data reporting on Self-Described

Religious Identification of adults for Catholics, Baptists, and Pentecostals

indicated that they were not experiencing the same kind of decline as

mainline churches.38 Pentecostals/Charismatics were showing slight

increases, while the others were either in slight decline or remained

relatively the same, see Table 1.

d) Conservative Evangelical churches, while espousing a belief in the

necessity of personal conversion, continue to do little to facilitate

conversion in people’s lives. Effective evangelism is at a standstill in our

churches because our pastors, by and large, have not been trained in

seminaries and colleges to equip their flock in this vital task.39 The result

is that few in our churches are practicing a lifestyle of evangelism, and

those who have a burden for the lost often do not know how to effectively

and routinely share their faith.40

37 Beth Severson and Rick Richardson, “Emerging Adults and the Future of Evangelism” Journal of the Academy

for Theological Education in Evangelism, Vol. 28, 2014, 32. 38 U.S Census Bureau, Statistical Abstract of the United States, 2012, Table 75, Population 61, at

http://www.census.gov/library/publications/2011/compendia/statab/131ed.html (accessed April 14, 2016). 39 McGavran noticed how out of a total of 36 courses for M.Div. degrees in seminaries or 44 classes in college’s

offering ministry degrees, normally only one would be required in evangelism, thus our ministers are trained to be

“theologically correct but evangelistically sterile,” see McGavran, op. cit., 4f. 40 Stetzer and Rainer argue that the “ultimate measure of the church is to see people following Christ and living on

mission,” e.g., “it must measure how well we are making disciples,” Ed Stetzer and Thom S. Rainer,

Transformational Church: Creating A New Scorecard for Congregations (Nashville: B & H Publishing Group,

2010), 31.

Table 1. Self-Described Religious Identifications of Adult Populations.

Denomination 1990 2001 2008

Catholic 26% 24% 25%

Baptist 19% 16% 16%

Pentecostal/Charismatic 1.2% 2.1% 2.4%

CLL Plan 15

3. The Assemblies of God.

a) A similar decline in effective evangelism in the 1990’s was

documented within the Assemblies of God, which is one of the fastest

growing denominations in the U.S. “Every year for the past seven years

we have experienced a decline in the number of majority white churches

(from 9,920 in 1993 to 8,890 in 1999).”41 Based on data supplied by the

General Council of the A.G., Major Worship Service Attendance between

1979 and 1989 grew by approximately 18%, growth in attendance for the

decade between 1990 and 2000 was only 11%, and 2001- 2010 growth

was 14.2%.42 However, the last 4 years recorded only 1.3% growth

overall, see Figure 5.

Figure 3. Major Worship Attendance for Assemblies of God Churches.

b) While AG attendance growth rates have generally increased

throughout the years, commensurately, the average number of

conversions reported by A.G. churches also increased substantially: an

average per year of 236,572 converts from 1979-1989, and an average of

413,045 converts a year in the 11 years from 1990 -2000, and 458,815

from 2001-2014. Yet, a look at the trend line in number of conversions

reveals that the number of converts reported since the late 1990’s in the

denomination has plateaued or declined, see Figure 6. In fact, it is

reported that 8,400 of the 12,800 (66%) AG churches in America “are

declining or plateaued.”43

41 Taken from A Closer Look at the Growth of the Assemblies of God (Commission on Ethnic Relations), Dec. 8,

2000. 42 These data sets are available from Office of the Statistician, Sherri Doty, General Secretary’s office in Springfield,

MO., or contact http://www.GenSec.ag.org. 43 Assemblies of God Trust, “Assemblies of God Trust Newsletter,” Winter, 2016, 2.

1000

1100

1200

1300

1400

1500

1600

1700

1800

1900

2000

AG Major Worship Attendance 1978-2014 Attendance (1,000s)

CLL Plan 16

Figure 4. Assemblies of God Reported Conversions.

c) This is affirmed by a recent report from MyHealthyChurch, a division

of the Assemblies of God, which did an assessment of their churches’

“missional effectiveness,” a metric based on a ratio of attendance to

conversion in their churches.44 It “reveals the degree to which our efforts

to connect with people and lead them to faith in Christ are being effective

by calculating how many of us it takes to produce a new believer each

year.”45 Clarensau, the director of MyHealthyChurch for the A.G.,

discovered a problem with the way conversions were reported in the

research and recommended a standardized measure where “a convert

should only be counted when the church has sufficient information to

reconnect personally with that individual.”46 Nevertheless, the report

found that “the missional effectiveness ratio (AC) is declining in all

church size groupings.”47

d) Although the total number of all A.G. churches continues to grow, the

growth rate by decade tells an interesting story. From 1970 to 1980 the

number of churches grew by 25%; from 1980-1990 the growth rate was

38%; but in the years 1990 to 2000 the growth rate had cooled to 17%

and to only 6.3% growth from 2001-2014.

e) If these trends continue, a denomination that had long experienced

phenomenal growth throughout the 20th century has now potentially

peaked in attendance and may actually be in decline like so many of the

mainline denominations.

f) In 1997, twelve thousand churches with assets of $6.6 billion and

44

Mike Clarensau. “A Study of ACMR Data (2002-2013) and the Five Church Health Metrics Proposed by the

Healthy Church Network,” Springfield, MO: Healthy Church Network, 2014, 1. 45 Ibid., 1. 46 Ibid., 2. 47 Ibid.

CLL Plan 17

income of $1.9 billion netted 36 churches; in 1998, just 17. According to

the Assemblies of God Home Mission’s national director, “never have so

many done so little in planting churches.”48 Church growth within the

A.G. has improved considerably since then with the development of the

AG Trust for church planting and revitalization support. Over 391

churches have received matching funds to help support their new plant.

Statistics show that over the period of 2001-2014 the AG opened 4,183

churches, an average of 299 churches annually. However, they closed

3,588 an average of 256 a yr., for a net gain of 595 churches in that

period. In 2014 they had a net gain of 75 churches.

g) Church size in the A.G. has remained fairly constant over the last

couple decades. In 2014, nearly a third of A.G. churches were under 50 in

attendance, nearly 60% were under 100, and over three-quarters were

under 200 in attendance (77.2%). One might be tempted to say that the

A.G. is a “small church” movement, for the data reveals that only 1.8%

of the 12,849 churches in the A.G. that year were greater than 1,000 in

attendance. Yet, fully 28.2% of all their adherents attended those 2% so-

called “mega-churches” in 2014, see Figure 7.49

Figure 7. Church Size in the A.G. in 2014.

h) Perhaps one of the most telling statistics is the present day dearth of

actual practicing evangelists in a movement that was birthed in

evangelism. In the original organizing General Council of the Assemblies

of God in Hot Springs, Arkansas in 1914 the official roster from the Hot

Springs meeting included 55 pastors and elders (50%), 39 evangelists

(35.4%), 2 foreign missionaries, 11 home missionaries, and 3 delegates,

for a total of 110 registered attendees.50 The latest data indicates that

today only 2.6% of all A.G. ministers use the title evangelist, and many

48 Charles Hackett in American Heritage, June 1999, (Springfield, MO: Division of Home Missions of the

Assemblies of God). 49 “Assemblies of God Statistical Report, 2014,” Office of the Statistician, Springfield, MO, 23. 50 Glenn W. Gohr, “Who’s Who at Hot Springs,” AG Heritage, Vol. 34, 2014, 26.

31.7%

27.6%

17.8%

9.1%

3.8% 1.3% 1.8%

Church Size Based on Attendance in U.S. A.G. % of Total

Under 49

50-99

100-200

200-400

400-700

700-999

1,000+

CLL Plan 18

of those are retired pastors doing itinerant pulpit supply.51 As one veteran

missionary noted in a recent discussion, “evangelists are an endangered

species” in the Assemblies of God, and this in a movement that was

founded on the work of evangelism at its outset!52

4. Locally

a) Missouri Districts of the A.G.

(1) For the sake of brevity this report only addresses the number of

attenders and conversions within the demographic and does not

address, baptisms, Spirit-baptisms, and other measures. It’s clear

that there has been little to no growth in attendance in the home

state of the Assembly of God over the last decade. In fact, the S.

Missouri District, where the General Headquarters is located, has

declined from their peak attendance in 2010 by 7%, see Table 2.

Table 2. Worship Attendance in Missouri A.G. Districts 2004-2014.

Major Worship

Attendance

2004 2014 % Change

2013-2014

% Change

2004-2014

Peak

Attendance (yr.)

N. Missouri District 10,141 8,936 1.1% -11.9% 10,141 (2004)

S. Missouri District 56,081 57,763 1.2% 3.0% 61,927 (2010)

(2) When considering the number of conversions there is more

positive data. There was a 9.8% increase between 2013 and 2014

reported by the S. Missouri District for a total of 11,869 in 2014.

(3) However, according to the latest data (2014) only 268 of the

376 churches (71%) reported any conversions, compared to 9,316

of the 12,849 U.S. churches (72.5%) in the A.G. Alarmingly, over

a quarter of all A.G. churches (27.5%) and nearly a third of S.

Missouri Districts (29%) reported no conversions at all for that

year, nor is this an anomaly but has been the case for years in the

denomination.

b) Springfield, MO Churches

(1) According to City-Data and the 2010 U.S. Census there are a

total of 355 churches in Greene County; 73% are Evangelical

Protestant (n = 258), see Figure 853

51 The organization formally identifies 945 of 36, 884 ministers as evangelists. The National Evangelists Office has

864 listed in their online directory of evangelists, see “A.G. U.S Ministers Report 2014,” General Secretaries Office

of the Statistician, (accessed March 23, 2015), 83. 52 In a discussion with a 33-year veteran evangelist in the movement, he stated anecdotally that according to his

experience, there are no more than a few dozen actual full-time itinerant evangelists left in the movement, Rev.

Dominic Galati, Jr., interview by author, Springfield, Mo. 53 See http://www.city-data.com/city/Springfield-Missouri.html, (accessed July 21, 2016).

CLL Plan 19

Figure 8. Religious Data Greene County, Missouri

(2) A search for churches in the AG national website church

directory showed that there are 37 Assemblies of God churches

listed within the city of Springfield.54 Nearly twice that many (n =

58) could be considered part of the demographic – that is they are

within a 15-minute drive of the city limits.

(3) However, a comparison of the entire Greene County population

shows that the population is nearly evenly split between those who

identify as religious and as secular; those who self-designate as

religious “none’s” constitute 48% of the population.55

(4) It seems likely that the Springfield area is at least, if not more

secular, than the rest of the U.S. For the data implies that,

especially in the urban neighborhoods, it is 2/3rds to ¾’s non-

Christian.56

5. The bottom line is that there is a zeal and desire to do more to reach the

secular culture around us. Churches are becoming more and more mission-minded

in the U.S. AG church planters cry out for helpers. Graduates of programs like

Teen Challenge, Master’s Commission, and other institutes and ministry schools

are anxious for opportunities to become more involved in the work of evangelism

in God’s American harvest. Certainly dozens, and perhaps hundreds of graduates

from Pentecostal colleges and seminaries across the country yearn to learn more

about effective evangelism in the classroom of the Holy Spirit - the actual

evangelism fields of our country.

54 See http://ag.org/top/church_directory/index, (accessed July 20, 2016). 55 Ibid. 56 Of course this hinges on the operational definition of what constitutes a Christian or not. To see a more thorough

discussion of this issue, see “Measuring the Spirit’s Move: The Boon and the Bane of the Use of Empirical Methods

in the Study of Evangelism, Conversion, and Spirituality,” a chapter in The Proceedings for the Inaugural Faith &

Science Conference (Springfield, MO: Gospel Publishing House, 2011), see http://drbriankelly.com/wp-

content/uploads/2009/08/Article-for-Faith-and-Science-Conference1.pdf, (accessed July 21, 2016).

CLL Plan 20

6. Yet, there exists almost no cohesive unified effort at either national or local

levels to catalyze this spiritual energy. Meanwhile Jehovah Witnesses, Mormons,

and even some Muslim missionaries, are progressively and systematically

evangelizing the neighborhoods of America. Except for some isolated ministries

with a burden for teaching and equipping in evangelism, the harvest remains for

cults and non-Christian religions. Indeed, “the harvest is plentiful but the workers

are few.”57

7. This is the key role of the C.E.L.L., to equip and mobilize believers in

evangelism to share their faith more effectively at the global, national, and local

levels.

B. Value-added Venues Beyond Traditional Academics – The role of various

“Centers” for Evangelism &Life-long Learning.

1. Globally/Nationally

a) Across the nation, Assemblies of God church members frequently

look to their local denominationally owned colleges and/or seminaries to

provide continuing and extended education for lay, educational, business,

church and para-church leaders.

b) Such Centers often sponsor on and off-campus seminars, conferences,

retreats, and symposiums, as well as web-hosted education and online

training materials and other training venues to help educate and inspire

leaders and alumni.

c) As an exemplar of what is offered by institutions with the resources to

do so, here is a list of no less than 15 various centers and/or “initiatives”

that can be accessed at Fuller Theological Seminary, the writer’s alma

mater:58

(1) Asian American Initiative

(2) Brehm Center for Worship, Theology, and the Arts

(a) Fred Bock Institute of Music

(b) Ogilvie Institute of Preaching

(c) Micah Groups

(d) Reel Spirituality

57 Luke 10:2. 58 See http://fuller.edu/Academics/Centers,-Institutes,-and-Initiatives/, (accessed July 20, 2016). Alumni frequently

go to these online “centers” to access the latest in research articles, links to symposiums, local meetings, curriculum,

books, and other supportive material.

CLL Plan 21

(e) Visual Faith Institute of Art & Architecture

(3) Center for Advanced Theological Studies

(4) Center for Missiological Research

(5) Fuller Institute for Recovery Ministry

(6) Fuller Institute for Theology and Northwest Culture

(7) Fuller Youth Institute

(8) Global Research Institute

(9) Hispanic Center (Centro Latino)

(10) Lowell W. Berry Center for Lifelong Learning

(11) Max De Pree Center for Leadership

(12) Thrive Center for Human Development

(13) Travis Research Institute

(14) Urban Initiatives

(15) William E. Pannell Center for African American Church

Studies

d) Yet an online search for such entities within the 17 schools listed on

the AG websites for colleges and universities did not yield anything

equivalent to a Center for Life-long Learning such as this plan envisions

and none have a center dedicated to the advancement and equipping of

the saints in the area of personal evangelism and outreach.59

e) Yet the research shows that ongoing relationship with the school and

especially the faculty, is a critical factor in alumni, donor, and potential

student’s perception of institutions of higher learning.60

2. Locally

a) Evangel/AGTS does not presently offer any substantial instruction or

educational support beyond the traditional on-campus and Adult Studies

59 There were a couple exceptions, Vanguard University which listed 4 “centers”: 1) Global Center for Women &

Justice, 2) Judkins Institute for Leadership Studies, 3) Lewis Wilson Institute for Pentecostal Studies, and 4) The

Jesse Miranda Center for Hispanic Leadership, see http://www.vanguard.edu/undergraduate/centers-institutes/,

(accessed July 20, 2016). Also, the writer is aware of an initiative at SEU to establish a Global Pentecostalism

Center, see https://www.seu.edu/religion/global-pentecostalism-center/, (accessed July 20, 2016), which hosts an

occasional lecture/workshop by renowned scholars, but it has struggled to gain viability over the last few years. 60 In one study the researcher found “it is extremely clear that the most important thing to alumni was their

relationship to the faculty. Those relationships were the ties that bound them to the college. It is those relationships

that must be cultivated, fertilized, watered, and weeded where necessary to produce future gifts for the campus,”

John R. Boal, Influencing Factors of Alumni Giving in Religious Institutions of Higher Education (Doctor of

Science Dissertation, Robert Morris University, 2011), 75.

CLL Plan 22

programs.

b) A recent search of the Alumni/Events page revealed that nothing in

the way of such value-added services as envisioned by the C.E.L.L., e.g.,

faculty sponsored workshops, conferences, symposiums, seminar,

webinars, etc. are currently scheduled.61

c) On the seminary website for alumni/connections/events the story is

similar. A couple of receptions for chaplains, and those attending General

Council sessions were offered, but nothing was indicated that would

connect alumni in a concerted way for post-graduate services that would

enhance their mission in the domains of church, academy, home, or

marketplace.62

d) Resources are likely allocated to strengthening the existing degree

programs at the university/seminary rather than adding any additional

extended education venues such as web-based curriculum, webinars,

symposiums, workshops, online curriculum, etc., which are critical to

maintaining ongoing alumni connections to the institution not based on

financial solicitation.

e) Such a network of resources as envisioned by the C.E.L.L. would be

critical to mobilizing alumni, donors, and potential students to the

mission of the institution over the long-term - not just during the degree-

seeking years.

C. Stakeholder Characteristics Salient to the Plan.

1. Alumni

a) Evangel/AGTS alumni rated at the top of the list of the Private Gifts

& Grants donors for the 2015-2016 year, giving nearly a million dollars,

or more than 36% of all such gifts and 2.5% of the Total Revenue for the

school.63

b) One recent comprehensive study summed up the role alumni play in

institutions, such as Evangel/AGTS: “Private institutions of higher

education are highly dependent on alumni support to cover operating

expenses, fund endowments, and fuel large capital campaigns. For

example, in 2004, alumni at private liberal arts colleges generated nearly

43% of total voluntary support and funded 21.5% of total institutional

expenditures.”64

61 See http://www.evangel.edu/alumni/alumni-events/, (accessed July 23, 2016). 62 See http://www.agts.edu/alumni/events.html, (accessed July 23, 2016). 63 See “2016 General Presbyters Report” 2. 64 Jessica Holmes, "Prestige, Charitable Deductions and Other Determinants of Alumni Giving: Evidence from a

CLL Plan 23

c) Their results suggested that:

(1) “wealthy alumni who live in states that allow charitable tax

deductions are more generous than otherwise similar alumni in

states without such subsidies.

(2) Alumni contributions also increase in years when the college

has achieved greater athletic prestige but fall when academic

prestige rises.

(3) Furthermore, recent alumni are more influenced by institutional

prestige than older graduates.

(4) Females tend to be more generous, as do alumni living in

wealthier neighborhoods within 250 miles of the college.

(5) Alumni who have close alumni relatives tend to give more as

do alumni who participated in campus activities during their

college years.

(6) Undergraduate major and occupational sector are also strong

predictors of giving behavior.”65

d) Decidedly, alumni want to stay connected with the institutions of

which they were a part. Personal nostalgia based on their past and present

relationships with the institution, especially with faculty (who would be

integrally a part of the C.E.L.L. workshops, seminars, symposiums, etc.),

plays a key role in their willingness to support their alma mater.

e) Furthermore, “communication with alumni is vital to influencing

future giving…alumni want to know what is happening on campus.” As

one researcher noted “communication vehicles” such as the venues

envisioned through the C.E.L.L., “are a part of reassuring the alumni that

the institution is still on mission and connected to its alumni.”66

f) Research regarding Alumni relations repeatedly shows that “alumni

appreciate hearing from the college when they're not being asked for

money.”67

Highly Selective Liberal Arts College" Economics of Education Review 28, no. 1 (February 2009): 18, see ERIC,

EBSCOhost, (accessed July 21, 2016). It appears Evangel/AGTS has a long way to go in comparison, as noted

raising only 2.5% of all expenditures from alumni, compared to this report's 21.5% nationwide. 65 Ibid. 66 Boal, 75. 67 Kathryn Masterson and Emma L Carew, “5 Colleges That Inspire Alumni Giving, and How They Do It.”

Chronicle of Higher Education. 2/26/2010, Vol. 56 Issue 24, A20.

CLL Plan 24

g) Connecting them with “value-added” services such as the C.E.L.L.

might offer is another way for them to connect beyond financial

solicitations. Long-term positive relationships after giving are critical as

“colleges know that many major gifts tend to come from people who

have supported the college for a long time.”68

2. Donors

a) Christian benefactors are looking for institutions that exemplify some

key characteristics when it comes to soliciting, receiving, and honoring

their gifts. The institution must credibly embody these characteristics:

(1) Redemptive – Keeping the main thing the main thing - Is the

purpose/mission of the organizations explicitly that of

communicating the gospel of Jesus Christ and working to bring

people into a loving relationship with Him?

(2) Christ-likeness – In all interactions with personnel at every

level in the organization is there a practice of the fruit of the Spirit

in those interactions?

(3) Professionalism – Is there a striving for excellence in

everything the organization produces, especially in regard to all

correspondence, communication, and interactions.

(4) Faithful Stewardship – Does the organization do what it says it

will do with the gift, and not re-allocate gifts to other needier areas

without gaining approval?

(5) Consistent Follow-through – Is there a system to consistently

communicate with the donor, regardless of size of the gift, from

the original solicitation to the final allocation of the gift within the

organization?

(6) Sustainability – Does the organization seek to develop a

measure of sustainability from all major gifts, built-in mechanisms

to sustain themselves, to demonstrate wise and fruitful

stewardships of kingdom resources?

b) State of Donations in the U.S.

(1) Donations made to Not-for-profit Organizations (NPO’s) by

individuals totaled more than $250 billion in 2005 and represented

more than three quarters of all philanthropic giving (Giving U.S.A,

68 Ibid.

CLL Plan 25

2007).69

(2) However, institutions are finding it more and more difficult to

raise donations for the following reasons: 70

(a) The number of donors in the U.S. is in decline.

(b) This is further exacerbated by the increase in the

number of charitable organizations.

(c) Finally, the younger generation appears to be less

motivated to give to charitable causes than in the past.

(3) Therefore, the key challenge is to increase the amount of

giving among current donors and/or to attract new and younger

givers.71

(4) “In the context of charitable giving, it is reasonable to argue

that a charitable organization is likely to evoke personal nostalgia

if it is associated with certain special and emotional life events

among donors.”72 So the challenge is how can Evangel/AGTS

encourage such “special and emotional life events” on an ongoing

basis in the life of donors/alumni/students?

(5) One of the best ways to connect with donors, future students

and alumni is through the extra-curricular value-added types of

services that a C.E.L.L. can offer them in the pre and post graduate

contexts in which they work, live, and worship.

(6) As some of the most renown experts in the N.P.O. field argue,

“nonprofit organizations need to be evaluated according to how

well they meet their internal and external stakeholders’

expectations through an integrated delivery of service-oriented

products and services.”73 Such “service-oriented products and

services” is exactly what is in mind in the plan for a C.E.L.L. at

Evangel/AGTS.

69 Altaf Merchanta, John B. Ford, Gregory Rosea, “How Personal Nostalgia Influences Giving to Charity,” Journal

of Business Research Volume 64, Issue 6, June 2011, 612, see, doi:10.1016/j.jbusres.2010.06.013, (accessed July

19, 2016). 70 Ibid. 71 Ibid. 72 Ibid., 616. 73 Marshal H. Wright, Mihai C. Bocarnea, “Contributions of Unrestricted Funds - The Donor Organization–Public

Relationship and Alumni Attitudes and Behaviors,” Nonprofit Management & Leadership, vol. 18, no. 2, Winter

2007, 219, see © 2007 Wiley Periodicals, Inc. 215 Published online in Wiley InterScience

(www.interscience.wiley.com). DOI: 10.1002/nml.182, (accessed July 18, 2016).

CLL Plan 26

3. Potential Students

a) Christian students are looking for a contrast from the secular schools

and universities vying for their attention.

b) Many of the characteristics attributed to what donors are looking for

on the above pages can also be applied to potential students.

c) What can Evangel/AGTS offer potential students that other ministry

schools, colleges, universities, or para-church ministry training centers

cannot offer?

d) Is there a passion for souls, a focus on the Spirit-filled life, and an

anointed community of saints of which they can be a part?

4. Denominational Officials

a) In light of the recent “consolidation” and subsequent closure of

Central Bible College, one of the more revered ministry training schools

for the Assemblies of God, what is the plan for training future ministers

of the gospel at Evangel/AGTS? This could readily be addressed by the

establishment of the C.E.L.L. to recruit and track students through the

existing 5th year M.Div., especially with the concentration in evangelism.

b) How can we overcome some of the skepticism that some alumni,

pastors, and even denominational officials have toward us? They, like all

the other stakeholders, want to know that our mission and purpose is truly

redemptive along with all the other attributes that have been previously

listed.

c) Through dynamic interactions with our faculty, staff, and alumni

hosting and teaching the various symposiums, workshops, webinars, and

seminars they will be exposed to the zeal and Pentecostal anointing of our

Evangel/AGTS personnel.

5. Local Churches

a) How can we connect with the local church pastors to provide unique

resources in training, personnel, and potential volunteers for their efforts?

The C.E.L.L. can resource pastors, lay leaders, and parishoners, as well

as link Evangel/AGTS students with local ministry efforts.

CLL Plan 27

IV. Cost/Benefit Analysis of Implementation (SWOT Analysis)

A. Strengths (Internal)

1. A Spirit-led ethos permeates the movement, so our evangelistic focus should

readily resonate with our constituency.

2. A constituency that embraces the importance of higher education and its

emphasis on becoming life-long learners is commensurate with the population at

large.74

3. Evangelism is at the core of the mission of mission of the Assemblies of

God.75

4. Various push-pull factors out of so-called “secular” institutions into Christian

academic can be cultivated; i.e., student/parent interest in higher moral standards

and attraction to be a part of genuine Christian community.

5. There is growing geographic, ethnic, gender, economic, and doctrinal

diversity among the Pentecostal movement, and the AG in particular, especially

among Hispanics who are known for their zeal for more conventional forms of

evangelism.76

6. A ubiquitous missional-incarnational impulse among the believing student

population embracing the “priesthood of all believers” and “ministry of the laity”

is evident in their desire to serve missionally in diverse capacities within the

culture at large.

7. An increase in degree expectation among employers for a baccalaureate

education as a minimum standard for employment, and even higher regard for

graduate degrees, could fuel interest in our 5th year M.Div. and other programs.

74 Specifically, 15.2% of AG adherents had some college, 11.5% were college graduates, and 2.2% had completed

some graduate work compared to 15.3% of the general U.S. population that had completed a college degree (2006),

see Kelly, “The Christian University as Messianic Community in Missional Engagement” in Transformational

Leadership (Lakeland, FL: Small Dogma Publishing, 2008), 185-187. 75 Acts 1:8 is a pivotal Scripture in the institutional memory of the movement and evangelism is codified as first

among the Four-fold Mission of the of the AG: 1) Evangelize the lost, 2) Worship God, 3) Disciple believers, 4)

Show Compassion, taken from http://ag.org/top/About/mission.cfm, (accessed June 14, 2014). 76 By far the largest increases in decadal growth by district in the AG from 2002-2012 has occurred in the Latin

American/Hispanic districts. All U.S. Districts averaged 10.9% increase in Major Worship Attendance for that

decade, Latin Districts averaged 65.7% growth for the same period, see AG 2012 Full Statistical Report, see:

http://agchurches.org/Sitefiles/Default/RSS/AG.org%20TOP/AG%20Statistical%20Reports/2012/2012%20Full%20

Statistical%20Report.pdf, (accessed June 14, 2014), 1-3.

CLL Plan 28

B. Weaknesses (Internal)

1. Globally/Nationally

a) There is a lack of ethnic and gender diversity in the leadership

personnel of the movement. A quick glance at the General Executive

Presbytery of the AG reveals it is nearly all white and all male which

does not represent a growing diversity within its constituency.77

b) Moribund ecclesiastical structures perpetuate status quo instead of

cultivating innovation, spontaneity, and flexibility in their approaches to

serving constituencies.

c) A movement-wide anti-intellectual animus within Pentecostalism as a

whole is suspicious of anything too cerebral or academic. Thus the

common sense belief in shutting off your mind to commune with the

Spirit is widespread in the movement.78

d) A hermeneutics of suspicion exists within the youth culture who see

older leaders as someone “from planet 8-track and they live on a world

called I-Pod.”79

e) U.S. Pentecostal church attendance /growth, etc. which serve as the

primary “feeders” into our academies, has plateaued. While Pentecostal

church growth is exponential in the Global South, this constituency does

not have the resources to attend U.S. academies who are struggling to

develop the “extended” capacities to meet this tremendous need.80

f) There is an increasing percentage of mega-churches who are more

likely to develop their own competing academies rather than refer

students to our existing institutions of higher learning.81

g) The resilience of the overarching “clerical paradigm” in our

governmental structures for higher education (board and administrative

77 The number of female licensed ministers has grown from a low of 14% in 1982 to 22% (n = 7,815) in 2012, Ibid.,

88. But what percentage are senior pastors? The Southeastern student body in 2012 was 33% ethnic minority and

56% female, but the administrative leadership team remains all white and all male. 78 Kärkkäinen noted “there is a dearth of academically trained leadership among Pentecostals, not only in the Global

South . . . but also in Europe and the U.S.A.” He notes in the AG in the U.S. that 55.6% had attended Bible College

but only 41.3% had obtained a degree, see Veli-Matti Kärkkäinen, “Epistemology, Ethos, and Environment”: In

Search of a Theology of Pentecostal Theological Education” in Pneuma, no. 34(2012), 247. See also Rick M.

Nañez, Full Gospel: Fractured Minds (Grand Rapids: Zondervan, 2009) for a full scale critique of Pentecostalism’s

pervasive anti-intellectual worldview. 79 Earl Creps, Off-Road Disciplines: Spiritual Adventures of Missional Leaders (San Francisco: Jossey-Bass, 2008),

43. 80 Data reveals that by 2012 the A.G. claimed over 66,400,000 adherents in some 362,800 churches worldwide, cf.

AG 2012 Full Statistical Report, General Council Office of the Statistician, op. cit., 26. 81 Cf., p16, section (g) of this report above.

CLL Plan 29

structures that give undo primacy of place to “church” issues), neglecting

the other significant domains of home, marketplace, and academy,

impedes the development of true universities with genuine shared faculty

governance.82

h) While technology allows for the delivery of educational information

in many new and innovative formats, the temptation is to see that as a

financially expedient replacement for the “important but difficult to

measure impact of being in an actual classroom, where human

interacting, processing, and sharing of wisdom and insight is

irreplaceable.”83

2. Locally – Evangel/AGTS

a) An initial Advisory Board has yet to be formed, as the establishment

of the Center is still in the inception phase and the organizational structure

has yet to be established. This proposal is the beginning of a dialogue that

will hopefully lead to agreement among principal parties as to the nature

and scope of the Center’s organization.

b) The initial budget will need to be funded. Once the organizational

structure is in place, a budget can be approved and a marketing plan for

connecting with donors can be implemented to assure sustainability in

carrying out the mission of the Center.

c) Inertia among existing faculty, administration, and staff is always a

hurdle to overcome. There is a very strong sentiment that, due to zero-sum

budgeting (only one pie with limited resources), any new initiative is only

going to compete for resources with existing programs.

d) Personal Evangelism/Practical Ministry of Personal Outreach is not a

required course in the curriculum at the undergraduate level at Evangel

and there is no designated Professor of Evangelism on faculty.

C. Opportunities (External)

1. Globally/Nationally

a) There is a growing interest in specialized education for ministerial

training. In a recent Hanover Report prepared for the Association of

Theological Schools, researchers noted an “increasing student and labor

market demand for alternative ministerial credentialing programs, as well

as theological education to prepare students for bi-vocational and lay

82 Robert Banks. Reenvisioning Theological Education (Grand Rapids: Wm. B. Eerdmans), 61-64. 83 Email from Dr. Steve Fettke, Southeastern University, June 14, 2014.

CLL Plan 30

ministry pathways.”84

b) They further noted the pervasiveness of “technological advancement

and the rise of distance learning delivery methods” within their

constituency. Both of these first two opportunities are directly addressed

by the opportunities that would be afforded through the establishment of

the C.E.L.L.85

c) The popularity of dual-degree programs and the rise of bi-vocational

ministry was also noted in the Hanover study. They reported that “while

some graduate programs result in a certificate or degree in bi-vocational or

lay ministry, dual degree programs have the potential to attract students

interested in bi-vocational or ‘tentmaking’ ministry pathways,”86 and such

programs also appeal to students concerned about loan repayment abilities.

d) With few, if any, centers like the C.E.L.L. within the Assemblies of

God, there would be little competation within the Pentecostal and

Evangelical movements attempting to reach the same constituency. In fact,

a search of Higher Education institutions with any focus on evangelism,

even within the traditional curriculum, reveals:

(1) Seminary Level Degrees

(a) D. Min. Concentration in Evangelism – Fuller

(b) Master’s Degrees in Evangelism

(i) Gordon-Conwell

(ii) Wheaton – Evangelism & Leadership

(iii) Liberty

(iv) Southern Baptist Theological Seminary

(v) “Church Planting” – SEU

(2) Undergrad Majors/Minors in Evangelism

(a) Major – North Central

(b) Major – “Missional Ministries” – SEU

(c) Major – “Pastoral Ministry/Church Planting” - Valley

Forge

(d) Minor – “Church Planting Revitalization” – SAGU

(3) Degrees at Evangel/AGTS

(a) Evangel – no major, concentration or minors in

84 “Hanover Report: Theological Education for the 21st Century – Trends, Issues, and Ways Forward,” Washington,

DC: Hanover Research, August, 2012, 2. 85 They also noted an “increased use of distance learning, more flexible financial assistance for students, new

program offerings and combinations with other fields in dual degree programs, and bilingual programs to tap into

the rise of global Christianity,” furthermore, “online theological education has moved from being an experiment to

being almost indispensable,” Ibid., 3. Of 338 institutions studied that conferred at least one master’s-level degree in

Theology and Religious Vocations, 238, or 70.4% reported offering distance-learning opportunities.” Ibid., 5. 86 Ibid., 4-5.

CLL Plan 31

evangelism, church planting, etc., Does have “Intercultural

Studies – Missions.”

(b) AGTS offers a concentration in evangelism in their

M.Div.

(4) Centers related to Evangelism in Higher Education

(a) Wheaton College - Billy Graham Center for

Evangelism.87

(b) SMU Perkins School of Theology – Center for

Evangelism and Missional Church Studies.88

e) By focusing on our unique and excellent brand identity, considerable

goodwill, and exceptional institutional loyalty among our 20,000 alumni,

we can create a unique niche among our Pentecostal constituency in

training for life-long evangelism and discipleship.

f) The mainstreaming of U.S. Pentecostalism – which is no longer

considered strictly a “poor man’s religion” or cultic in nature, opens the

door to the culture at large for the Pentecostal message and therefore a

Pentecostal education.

g) Global growth of Pentecostalism world-wide, especially in the A.G.,89

provides tremendous opportunities for institutions able to transition to

reach the “global village” through digital learning and other extended

education venues for training leaders. Growth opportunities for

Pentecostal higher education within the non-Western world are expanding

exponentially.

h) Building missional capacity in students by identifying and nurturing

their missional-incarnational impulse will resonate with parents and

students, enabling our institutions to fulfill their God-given role to extend

the kingdom of God.

i) We are uniquely poised to come alongside the work of the Holy Spirit

in our young people, who is stirring up a desire in them to advance the

kingdom of God through compassion ministries and social justice

concerns. This is part of our unique call as Pentecostals educators.

j) A growing interest in the cultivation of Spirit-baptized intellectual

capacities could invigorate financial support from churches and individual

donors to encourage life-long learning in the Pentecostal tradition.

87 See http://www.wheaton.edu/BGCE/About-Us, (accessed July 24, 2016). 88 See https://www.smu.edu/Perkins/PublicPrograms/Evangelism-Mission, (accessed July 24, 3016). 89 Cf., note 80 above.

CLL Plan 32

k) Hiring and supporting faculty who are credibly committed to the

church, home, and marketplace – beyond their academic pursuits, would

bring a renewed dynamic to these domains as well as the academy.

l) The development of value-added resources, capacities, and

partnerships of the C.E.L.L would invigorate donor and alumni relations.

2. Locally – Evangel/AGTS

a) Continuity with the Academic Strategic Plan of Evangel/AGTS, e.g.,

in the StratOp Process and Our Core Initiatives section, several key

findings were identified, #6 was “Our success depends on our stakeholders

seeing us as the best place for ministerial training.” 90

b) General Council and Southern Mo. District - A C.E.L.L. that

encouraged relevant integration of church, home, marketplace, and

academy within its curriculum would enjoy considerable networking,

moral, and perhaps financial support from the denominational officials

desiring to see Evangel/AGTS claim its heritage as the place for training

and recruiting ordained ministers, evangelists, missionaries, and lay

leaders in their movement.

c) Church support - Pastors and district leaders will be given a legitimate

“voice” in shaping the curriculum and initiatives of the center,

incorporating them as important stakeholders in life-long learning

practices.91

d) Expanded pool of participants – In continuity with the organization’s

existing continuing education programs, and by diversifying our

curriculum offerings, a broader range of students will be enticed to enroll

at Evangel/AGTS to learn about ministry at all levels, particularly in those

spheres of ministry not currently pinpointed: the academy, the home, and

the marketplace. The broader the course offerings for ministry training,

especially in evangelism, the more likely the institution will obtain its goal

of increasing enrollment.

e) Need for such training – The demographics concerning the growth of

unbelief and secularism are only paralleled by the dearth of personal

evangelism in the U.S.

90 See “2016 Report to the General Presbytery,” 4. 91 This fits within the framework of the “core initiatives” resulting from the aforementioned plan, #4, “Cultivate

external relationships and brand identity,” Ibid.

CLL Plan 33

D. Threats (External)

1. Globally/Nationally

a) Harsher economic realities that hinder many from pursuing higher

Christian education.92

b) A noted decline exists in enrollment and interest in Master of Divinity

degrees. Recent data shows that over the last decade “a significant number

of seminaries and Bible colleges have closed during the period, and

overall enrollment at ATS programs has been on a decline,” and whatever

growth there has been, has been in alternative theological and ministerial

degrees, see Figure 9.93

Figure 9. New Student Enrollment at ATS Schools, 2002-2011.

c) Persecution of Christians in non-Christian countries, and perhaps even

in the U.S., seems to be increasing.

92 Economists chart a 75% decline in home values in the U.S. between the 2nd Quarter of 2006 and the 1st Quarter of

2012, see “Reality Check: Our Interactive Guide to the U.S. Housing Market” at The Economist;

http://www.economist.com/blogs/graphicdetail/2014/02/us-house-prices, (accessed June 14th, 2014). 93 “Peaking in the 2004-2005 school year, enrollment numbers in U.S.-based programs have steadily declined since

then with the exception of 2010-2011 which saw a slight bump in enrollment. ATS reports that 1,436 fewer new

students enrolled in these programs in 2011 than in 2004 – a seven and a half percent decrease,” see “Hanover

Report: Theological Education for the 21st Century,” 17.

CLL Plan 34

d) Government regulations could impinge on non-profit status of

educational institutions due to perceived bias in hiring and enrollment

practices.94 In fact, Dr. George Wood, in a recent newsletter to A.G.

ministers documented in detail the state of the so-called “culture wars”

and noted that “we are on the precipice of losing critical religious liberty

protections in this country.”95

e) Wood further cited a recent D.O.E. policy change to list those

Christian institutions that hold to biblical teaching on sexual morality as

“discriminatory” and that “next on the horizon is the possibility that

accrediting associations will determine that a school which has behavioral

standards for students regarding same-sex behavior or gender identity is a

school not worthy of accreditation.”96

f) An additional impending threat could be that “companies, school

boards, and graduate schools will not admit or employ graduates of

schools who ‘discriminate’ on the basis of sexual orientation and

identity.”97

g) Inadequate or declining enrollments for the majority of our

institutions, because they are funded by tuition rather than endowment,

place most of them at risk as they do not have adequate budgets to

maintain sustainable institutional capacity and remain economically

viable.98

h) Deteriorating facilities at some of our institutions demand more and

more of the operating budget for maintenance, which threatens the

94 Pressure will continue on tax-exempt religious organizations as liability increases in the Employment Law area,

where more and more of our institutions will be challenged of the “basis of several grounds, including race, national

origin, sex, religion, age, disability, sexual orientation, and the off-duty use of lawful products such as tobacco

and alcohol,” see Richard R. Hammar, “Ten Legal Risks Facing Churches and Church Leaders” (emphasis mine)

http://enrichmentjournal.ag.org/200401/200401_78_legalrisks.cfm, (accessed Jun 14, 2015). This will become more

of an issue in regard to not hiring avowed homosexuals and pot-users because the institution may not agree with

their lifestyle, but the government condones it. 95 George O. Wood, The Battle for Religious Liberty” Called to Serve (Springfield, MO; General Council of the

Assembly of God, Summer 2016), 2. 96 Ibid, 3. 97 Ibid. 98 Institutional researchers Martin and Samels note that conventional wisdom is that institutions that are primarily

tuition-supported cannot maintain viability with enrollment of less than 1,000. They now claim that number is 2,500

due to harsh economic realities, see James Martin, James E Samels, and Associates, Turnaround: Leading Stressed

Colleges and Universities to Excellence (Baltimore: John Hopkins University Press, 2009), 14. Of the 17

institutions named on the AG website, cf., note 10 above, only two can claim an FTE above their parameter, three

more exceed 2,000 and another three exceed 1,000. If one accepts their premise for viability on enrollment alone,

fully 15 of the 17 of AG schools (85%) are “fragile” and meet this “driver” for “a campus under stress,” Ibid., 4.

CLL Plan 35

financial viability of tuition-driven schools.

i) Potential local/national/global economic turmoil would impair

financial supporters/lenders from fulfilling their lending/giving

commitments to our institutions when needed.99

2. Locally – Evangel/AGTS

a) Enrollment trends at the seminary level are reflective of national trends

as reported in the Hanover data above. Evangel University President Carol

Taylor wrote in her email “eUpdate from the President” of July 14, 2016,

(7:08 PM CST) to EUFaculty & EUStaff, that “adult studies, graduate, and

seminary enrollments are projected to be flat” for Fall 2016, and

“therefore, we are holding on any non-essential spending and on open

positions until we see where the final enrollment lands.” This is a common

dilemma among under-funded organizations who lack the monetary

wherewithal to allocate resources toward those viable initiatives that could

actually resolve the issue through increased enrollment, donor support,

and overall goodwill among its constituents.

b) A climate of skepticism concerning Evangel/AGTS’s ability to truly

train ordained ministers within their movement remains. While Evangel

has enjoyed a high-level of respect as a “liberal arts” school from its

outset, it has not been known for strong ministry training specifically in its

undergrad curriculum. With the closing of CBC, a specific vacuum needs

to be filled in this regard, and AGTS must prove to its constituency that it

can fill this need.

c) Anti-Pentecostalism has long been pejorative toward emotional and

religious excess, characteristics that have dominated media representations

of the Pentecostal movement. These negative stereotypes will have to be

overcome to reach a constituency that is interested in life-long learning

within the context of deeper spirituality.

d) Post-denominationalism among the present generation makes them

less interested in titles and official authorization, and more interested in

authentic relationship. We must claim the strengths of Pentecostalism

(i.e.; emphasis on existential encounters, spiritual power, leveling of

authority, power for ministry, elements of mystery, etc.) without focusing

too much on traditions that alienate much of our constituency.

99 Too many of our institutions are “fragile” in this respect - the at-risk driver of “short-term bridge financing

required in the final quarter of each fiscal year,” see. Martin, Samels, & Associates, op. cit., 13.

CLL Plan 36

V. Strategies - The Center for Evangelism and Life-long Learning will:

A. Establish an ongoing viable extra-curricular connection to alumni, donors and

potential students who desire to learn more about being a faithful witness throughout the

various stages and domains of their life.

B. Extend what Evangel/AGTS offers for improving the quality of life among a broader

range of constituents beyond those formally enrolled in the college.

C. Bring a relevant, affordable, accessible, and continuing educational experience to

those church, para-church, Christian school, and business leaders desiring to learn more

about their respective field.

D. Provide evangelism training experience for those students either not yet enrolled in a

baccalaureate or other college program, or those “parachuting out” of existing programs

who desire to:

1. Devote a portion of their life to lay ministry for reaching the lost.

2. Commit to an internship with local churches or foreign missionaries under the

auspices of the Missionary Evangelist in Residence Program (M.E.R.P.).100

3. Gain additional expertise in a specific area of interest without having to enroll

in a complete degree completion program.

E. Sponsor additional in-service training for Evangel/AGTS faculty, staff and

administrative personnel.

VI. Objectives - Establishing the Center for Evangelism and Life-long Learning

A. The C.E.L.L. will become a platform for connecting the academic and co-curricular

spheres of Evangel/AGTS. The C.E.L.L., under the leadership of a Professor of

Evangelism who could also serve as a Dean/Director, could achieve a number of

desirable broad-based objectives in the next few years. Here is a list of some:

1. Establish credible and niche-specific “Centers” for Evangelism and Life-

long Learning to help bring economy of scale and coherence to the development

of quality resources for those alumni looking to connect with the

university/seminary beyond graduation, i.e., chaplaincy support, pastoral

counseling, youth ministries, intercultural missions, effective preaching, missional

ministries, etc.

2. Offer various workshops, symposiums, CEU’s and other kinds of “value-

added” extra-curricular programs to potential students, alumni, pastors,

100 For a more thorough explanation of this global initiative see http://www.barnabasmissions.org/missional-action-

plan/, (accessed July 18, 2016).

CLL Plan 37

educators, therapists, business-persons, and other critical stakeholders beyond the

university interested in maintaining a posture of personal outreach and life-long

learning.

3. Connect future prospective students, donors, and other supportive

stakeholders to the critical mission of the university/seminary through the

credibility of the various support ministries, and networks established by the

Center.

4. Promote the establishment of an endowed “chair” or Professor of

Evangelism position on the university/seminary faculty to provide the academic

and organizational oversight for the C.E.L.L.

5. Provide oversight for a Center for Missional Ministries which could

specifically help to:

a) Facilitate relationships between churches, para-church, and missional

ministry opportunities and students for the purpose of giving additional

structure to the Practicum and Internship classes as part of the core

curriculum of the university and seminary.

b) Help recruit, train and implement strategies that would help students

and others called to plant, re-plant, or otherwise strengthen local churches

throughout the various regions of our constituency.

c) Give the necessary administrative infrastructure and oversight to help

implement a comprehensive Missionary Evangelist in Residence Program

(M.E.R.P) in conjunction with the National Evangelists Office and/or U.S.

Missions department of the Assembly of God.

d) Help sponsor a university-wide evangelism club for the purpose of

equipping students and connecting them with local church and para-

church organizations in personal evangelism, community outreach, and

long-term discipleship efforts.

e) Encourage involvement by non-religion students, staff and faculty in

local church and/or para-church ministries during their time at

Evangel/AGTS.

f) Encourage multifarious approaches to ministry within the local and

global context as the Spirit leads.

CLL Plan 38

VII. Long-term S.M.A.R.T. Goals

A. One Month Goals

1. Gain approval of Presidents Taylor and Hausfeld to proceed with the

implementation of the plan.

2. Recruit the key task force participants to go forward with the dialogue (see

below).

3. Prepare a brief synopsis or overview of the proposal for presentation to key

participants who might help fund the project, teach some of the seminars, or

generally help promote the Center’s existence within Evangel/AGTS, various

districts, churches, at A.G. national office, and throughout the constituency

served.

B. Three Month Goals

1. Sponsor an implementation task-force who would be charged with working

through the plan to ensure its implementation.

2. Decide on an appropriate name for the Center, i.e., Center for Evangelism and

“life-long learning,” discipleship, integrated learning, extended

learning/education, missional learning, missional living, missional ministries, etc.

3. Help to integrate the center with other key internal and external

Evangel/AGTS stakeholders.

4. Identify the hindrances or potential pitfalls for its implementation.

5. Articulate and prioritize the 3 month, 6 month, 1 year and 3 year goals for the

organization.

6. Define the outcomes assessments for key stakeholders (donors, university

supervisors, accreditation agencies) and parameters/definitions for success or

effectiveness.

7. Delineate definitive action steps and assign tasks for their completion

CLL Plan 39

accordingly.

C. Six Months Goals

1. Establish a working database of potential donors, alumni, students, staff and

faculty for connecting with these constituencies.

2. Formulate and implement a marketing/promotional plan for connecting with

the Center’s stakeholders, e.g., potential students, donors, faculty, staff, and

volunteers with the agenda of the C.E.L.L.

3. Establish a professional and extensive web presence for promoting various

services offered by the Center and connecting to various constituencies.

4. Set in place a tentative agenda for events, seminars, video-blogs, webinars,

workshops, symposiums to be offered throughout 2017.

5. Prepare digital and print promotional pieces (brochure, emails, and mailings)

to the constituency to determine interest in the various seminar offerings

6. Meet with national, district and local church officials for feedback.

7. Organize a major church leader’s symposium comprised of seminary alumni

to discuss the ways the seminary, through the C.E.L.L., might serve this

constituency.

8. Recruit and put in place an advisory board structure to help oversee

preparation of a budget, raising of funding, and administration of the

organizational structure for the Center.

D. One Year Goals

1. In collaboration with the Center’s Advisory Board:

2. Develop a long-term budget that is sustainable and realistic for the

continuation of the Center.

3. Revisit and re-write this strategic plans as needed.

4. Establish other Centers around the globe to accomplish the mission.

VIII. Evaluation & Assessment

A. Long-term planning necessitates some sort of empirically based outcome assessment.

B. Stakeholders:

CLL Plan 40

1. Accrediting Agencies for Evangel/AGTS

2. Donors

3. Alumni

4. Students

5. Pastors/churches

6. Denominational Officials

7. Other supporters/beneficiaries

C. Instruments

1. Empirical measures both quantitative and qualitative will be developed in

conjunction with the Advisory Board and various stakeholders for the C.E.L.L..

2. A plan for evaluation/assessment will be developed, approved, and put in

place in a timely manner to meet the goals and requirements of the various

stakeholders and their organizations.

D. Spiritual Goals

1. Numbers of people hearing the gospel who wouldn’t have heard otherwise.

2. Number of people professing a commitment to Christ for the first time.

3. Number of Christians equipped to more adequately share the gospel.

E. Physical Goals

1. Number of Students recruited into various programs:

a) Enrollment into Evangel/AGTS for formal degree completion

programs.

b) C.E.L.L. extra-curricular activities.

c) C.E.L.L. seminars, workshops, symposiums.

d) M.E.R.P. involvement as either Equipping or Missionary Evangelists –

duration, quality of involvement.

2. Numbering of Sponsoring Churches involved with the M.E.R.P. program

3. Financial support raised for:

a) Development of online and face-to-face curriculum.

b) Tuition scholarships.

c) Funding of the budget for the C.E.L.L.

d) Funding of the budget for the M.E.R.P.

CLL Plan 41

4. Number and quality of:

a) Workshops

b) Symposiums

c) Web-based students

d) Webinars/Seminars

e) Web-based curriculums produced

F. Other measures to be determined in the implementation of the plan.

IX. Financial Impact –

A. Some initial startup or “seed money” would be needed to launch and establish the

Center with the intention of garnering additional outside money for development

purposes through various grants from foundations, denominational bodies, or private

donors who are stirred by the mission of the C.E.L.L.

Initial Budget for the Center for Evangelism & Life-long Learning

Item Projected Costs

Dean’s Salary with benefits 75,000

Admin. Assistant Salary Package 20,000

Office Support Staff 2,500

Office furniture 1,500

Computers 4,000

Printing- Publishing Costs 3,500

Office Supplies 1,500

Printer Supplies 750

Postage 1,500

Travel & Lodging for development of grants 2,000

Total projected cost for first year $112,250

B. Ongoing Impact

1. Much of what the C.E.L.L. will do, in the way of creating connections with

potential students, alumni, and other external stakeholders involves intangibles

that are hard to quantify in terms of dollars and cents, such as strong brand

identity, stakeholder goodwill, and institutional loyalty.

2. While the C.E.L.L. may require an additional line item to the

university/seminary budget, the additional value-added in the way of those

intangibles mentioned above, along with some new student recruitment, should

more than outweigh the inevitable costs involved.

3. Most of the additional services that the C.E.L.L. would offer in the way of

CLL Plan 42

online digital curriculum offerings, webinars, seminars, workshops, continuing

ed. and the like, are more likely to be “break even” revenue/expenditure streams

and may in fact require nominal ongoing institutional financial buttressing to

maintain the level of services envisioned.

X. Appendices.

A. Organizational Infrastructure: A mind-map attached provides a graphic overview of

the structure of the Center for Evangelism and Life-Long Learning and the Center for

Missional Ministries.

B. Potential Seminars, Conferences, Symposiums, Webinars, Workshops or Intensive

Courses to be offered by the Center.

C. Ministry Description for the Director of the C.E.L.L. (TBP - to be provided upon

approval of the plan’s implementation)

D. Time-line for Completion of the Plan – (TBP)

E. Marketing/Promotion Plan – (TBP)

CLL Plan 43

Appendix A

CLL Plan 44

APPENDIX B

Potential Seminars, Conferences, Symposiums, Webinars, Workshops or Intensive Courses

to be offered by the Center. These descriptions are proto-types only of what could be offered.

1. Essential Qualities of Healthy Churches - Using Discipleship Dynamics,

Transformational Church and/or Natural Church Development materials, participants are

guided through the basic principles of diagnosing church health and preparing action

plans for addressing the minimum characteristics within the church setting. An overview

of what is available for consulting, diagnosing, and planning is offered to participants

interested in linking with the Center for improving local church health.

2. Dynamics of Cross-Cultural Ministry - The challenges and opportunities of

embracing a more and more multi-cultural and pluralistic society are addressed,

especially with the idea of helping churches recruit and listen to minority staff, members

and leaders.

3. Global and Local Mission Connections and Communications - Participants learn

the most effective ways to link local churches, para-church ministries, schools and

businesses with the church universal throughout the world. Special attention is given to

those programs most effective in reaching the world with the gospel message.

4. Theology and Practice of Evangelism - A seminar which builds from the premise

that beliefs about conversion directly impact evangelism practices. Using spiritual

journey as the essential paradigm for the conversion process, participants are taught to

develop their own practical theology of evangelism. Participants are challenged to assess

evangelism methodologies based on five criteria: is it dialogical in method, biblical in

basis, spiritual in dimension, communal in context, and holistic in scope. Practical

implications of these principles are explored.

5. Technology and the Church - Participants will learn the basics necessary to help a

church establish a provocative and contemporary media image. This will include the use

of computers for Christian Education, web-based communications for the church setting,

multimedia presentations in the sanctuary, and state-of-the-art print material production.

Participants will obtain an understanding of the “behind-the-scenes” working technology

that goes into the modern-day worship service, including sound production, lighting and

stage design, computer aided-graphics and other aspects of the pre- and post production

environment.

6. Planning Strategically for the New Millennium - If you don’t know where you are

going how you know when you get there? Participants will learn to plan, implement and

evaluated a comprehensive strategic planning process for various church, non-profit and

for-profit organizational contexts using proven planning methodology to more effectively

discern, articulate and share corporate vision. Participants will understand the value of a

“culture of planning” for effective program development and administration through the

use of self-initiated goals and strategies and self-evaluation in the process.

CLL Plan 45

7. Practical Theology for Everyday Life - Building from the premise that every

Christian is called to be a minister in some capacity, this seminar offers a review of the

present state of the field of Practical Theology and its implications for every believer in

their particular vocation. Participants are encouraged to discern the activity of God within

their specific situation. Working from a dialogical interaction with the biblical,

systematic, and historical disciplines participants are required to articulate a practical

theology for their particular calling in life whether it be in the church, the home, the

school, or the marketplace.

8. Breaking the Addiction Cycle - A basic overview of what causes addiction and how

it can be dealt with through existing or innovative structures within the local church

setting. Participants will learn to deal with all kinds of addictions: alcohol, illegal

substances, food, sex, etc. and form supporting communities to help people maintain

freedom from the bondage of addiction.

9. Authentic Healing Communities that Help Churches Grow - This seminar would

explore the organization and nurture of authentic redemptive communities within the

church and para-church setting. Participants will learn about issues pertaining to

leadership development, effectiveness training and overall supervision of communal

therapeutic interventions are explored.

10. Leadership Essentials - Principles of effective leadership are promulgated. Various

proven models of church leadership may be investigated such as management focus (John

Maxwell); learning organizations (Peter Senge); personal evaluation (Stephen Covey);

intense discipleship (Daniel Brown).

11. Healthy Mentoring Organizations - There is a profound need for adequate

mentoring of ministers in the Church today. Participants are challenged to establish a

viable mentoring relationship with an effective mentor subsequent to the seminar. They

will investigate the shape and scope of mentoring within healthy religious and non-

religious organization using various models offered in the curriculum.

12. Essentials for Assimilation - Focusing on disciples rather than converts, this seminar

will give participants the tools and skills to establish an effective assimilation program

for new converts, seekers, and maturing Christians. Numerous proven discipleship

approaches are presented, discussed and evaluated. Participants will likely be linked with

a new convert, seeker, or maturing Christian throughout the duration of the seminar to get

“hands-on” experience in dealing with the issues the church faces in assimilation.

13. Multimedia and the Gospel - A historical review of the church and the performing

arts provides the basis for presenting contemporary alternatives for the gospel

presentation today. Participants are challenged to use their creative insights in

developing “state-of-the-art” dramatic, vocal, photographic and multi-media

presentations of the gospel for reaching a more and more secular world. The final project

will be presented in some public forum for feedback and evaluation.

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14. Small Groups That Matter - Healthy spiritual community is essential for the

intimacy and accountability in the body of Christ. A biblical paradigm for community is

offered and practical components are discussed for small group formation, leadership,

support, and evaluation. The seminar looks at the use of small groups for evangelism,

assimilation, support, care and ministry. The small group format is utilized and modeled

during the seminar sessions.

15. Introduction to Family Ministry - More and more churches are seeing the need for

integration rather disintegration of the family at the church door. The challenges facing

staff, budgeting, and program demands of traditional church models of organization are

discussed with greater emphasis on the family as a unit in mind. Such imperatives as

cross-generational worship, teaching and ministry involvement are addressed in order to

prepare participants to assume the role of family pastor on church staff.

16. Budgeting for Church and Ministry - Participants will learn the rudiments of the

use of a budget as a planning and evaluating instrument. Both personal and ministry

budgeting principles are presented. Participants will prepare a personal and ministry

budget for evaluation for the seminar.

17. The Role of Worship in Church Health - A review of contemporary worship

models is offered with a view toward enabling participants to correctly discern the right

model for each particular environment. Worship is embraced as a lifestyle that extends

beyond church services into the everyday life of the believer and these implications of

this for outreach, discipleship and holistic community are addressed.

18. Priority of Prayer - The focus of this seminar is on the importance of prayer as a

foundation for any ministry be it church, para-church, marketplace or home based.

Attention is given to the scriptural and church tradition regarding this discipline as well

as a review of the most salient literature regarding the efficacy of prayer. An analysis of

what prayer is and what makes it effective is a key component to the seminar.

19. Enabling the Disabled - This seminar will review the issues surrounding practices to

more fully integrate the more marginalized members of our culture within the mainstream

of our ministries. Issues pertaining to empowering people to overcome emotional,

physical and psychological handicaps are addressed.