The Vision for Auckland Transformation Network

Active Participation in Defining Cultural Values

 Your people will rebuild the ancient ruins
and will raise up the age-old foundations;
You will be called Repairer of Broken Walls,
Restorer of Streets with Dwellings
(Isaiah 58:12).

This is the fifth summary of Vision for Auckland goals of Auckland leaders.  It focuses on Goal 5. The Call to Kingdom transformation of values and institutional directions of major sectors of society in the midst of collapse of Western (Pakeha) civilisation.

Part of the Vision for Auckland process is the active encouragement of a transformation network of key leaders across the spectrum.  Active involvement in societal change at every level of society, is an option that many Christians are pursuing as consistent with the Lord who rebuked Pharisees, spoke to politicians, discipled businessmen. In the past this has been the sphere for Catholic, Anglican and Presbyterian thinkers.  Is it an unusual hope that as evangelicals and Pentecostals now make up the largest sector of active Christians (6.7% population, of the total 14.5% in church on Sunday) in the nation, they will grapple with the relationship of Christ and social issues, learning humbly from the traditional churches who have carried the struggle for decades?

A Vacuum of Leadership with paradise Vision and Structure for Societal Transformation

Successive governments refused to listen to the voice of the people in referendums on moral issues in the 70’s and 80’s. In response some Christian leaders sought to bring in right wing American agendas of "Christian" political parties. The majority of the Christian public rejected this.

What now? One option is a return by evangelicals and Pentecostals to insularity. On the other hand, in this vacuum is the possibility of the rise of a now wiser evangelical / Pentecostal leadership for societal change, inviting supportive integration of wisdom from older mainline and Catholic social agendas. The misconceived focus on political power (only one objective of many) needs to be redirected to goals to influence multiple sectors of society.

Building the Framework of a Transformation Movement

The above diagram shows a progression proposed in 1995 towards the development of a Transformational Movement which builds from a theology of the Kingdom of God.

1. Vision and Values: What should each sector of a city look like if under the Kingdom of God - education, politics, business, trade unions, manufacturing, the arts, city planning etc.? What values are important in this?

2. A Leader and Cadre of totally committed leaders: Movements are developed by face to face recruitment into cell-like groups with costly mission goals.

3. An Institutional Base: What structures are needed to effect change? It may simply be an office and a fax machine. In most sectors it must involve the development of a leadership training institution. There has to be enough operational capacity to develop an information flow of vision, values and theology, and coalesce leadership of the multiplying small groups.

4. Engagement with the Public Arena: What symbols and public debate are needed in the political arena, the architecture, the media, the publishing in the city to communicate these values for each sector? How can forums, publications and events be utilised to highlight issues.

For each of these sectors, at which points can the church have its most effective impact. For example, we may break down into components the educational structure of a city. The policy (1) set by the governing parliamentary chamber (2), under the leadership of a secretary of education (3), is then set into operating procedures (4) by bureaucrats (5), and implemented (6) by educators (7) who direct teachers in daily operation (8).  At which of these levels are there personnel and issues that can be impacted by the principles of the Kingdom? What is the appropriate approach for each sector?

5. A Small Group Dynamic: Movements are based on small committed groups. These are needed both in dealing with the ethical issues that Christians and non-Christians face, and pointing to Christ who is solution to these issues. I.e. both transformational and evangelistic. They require some basic structure and appropriate informational materials related to the sector of society they are penetrating.

6. The Goals: The objective is the full declaration of the Word of God into each sector of the culture, resulting in individual salvation and societal, and cultural transformation. Leadership is the art of causing the people and resources to accomplish this goal. The framework provides a context for its emergence, but the focus is not a framework or methodology but leadership to complete the task.

The Kingdom of God as a  Integrating Biblical Theme

The centre of such a model is a paradise theological vision.  Within New Zealand to a certain extent a common theology has developed. But the structures only minimally. The major themes of the common theology among evangelicals and Pentecostals are evangelism, resulting in church growth, and the Kingdom of God. (The classic themes of justice and shalom (as represented by the Hikoi of Hope) while Biblical, are too far removed from their framework to be very motivating).

The Pentecostal theology of the local church as the only centre of authority also needs dealing with and replacing with a Biblical affirmation of the church as both inclusive local congregation (Paul's style) and goal-driven missional / prophetic teams (Jesus' style) in creative tension.  We need missional teams in Health, Law, Business, Sports, Media, Politics etc.  Some are already dynamic.  Others have not even begun.  Unless Auckland leaders put massive energy into these issues the church may grow in the city but the culture will be lost and with it the people of the city perish.

The choice for action is yours.

Viv Grigg

An additional prophetic word to New Zealand Pentecostal leaders: The anointing of the Spirit bore fruit in the hard academic study of the apostle Paul as he confronted slavery (abusive working relationships), greed (consumerism), immorality(TVNZ?) and spoke to rulers in defence of his chains.  The social analysis of Isaiah,  the prophet shows the relationship of highly refined mind and sensitive spirit required in national prophets. Theinvolvement in public policy of the prophet Daniel, adviser to Kings, indicates the necessity for pastors to encourage their best to the highest levels of education in the land.  Your charismatic renewal, and the Pentecostal movement, will only be known as movements of the Spirit, if such Spirit-filled leaders emerge to confront the powers not in prayer meetings (though how we need those) but as intercessors. An intercessor is one who stands in the gap to speak out for justice in the land to both God and from God to people.  Paul defines spiritual warfare not as prayer but as casting down philosophes (2 Cor 10:3,4).  Show me the power of the Spirit on you, not with showy signs, but with creating new philosophies and training institutions in the public domain that cast down those philosophies that rule.

Last modified: 07/04/08