Below is a presentation/paper I developed as part of my group and public communication course. It looks at how systems theory presents a framework for analyzing Christian small groups.
~ DA
Systems theory as a
model for small groups in the church
Presentation by Divine
Agodzo to church small group leaders
Thank you for the opportunity to share
some thoughts with you on how small group communication theory – specifically
systems theory – can help inform your understanding and approach to your
ministries as small group leaders.
OUTLINE
I will cover a number of areas in my
presentation. In my introduction, I will
address the importance of small groups to church life and vitality and discuss
why it’s important to study small groups from the perspective of group
communication theory. Next, I will provide a rationale for systems theory as an
ideal and biblically relevant theoretical framework for understanding and
leading small groups. In the third part of my presentation, I will highlight
some of the key tenets of systems theory. Finally, I will share some implications
and applications of systems theory for church small groups.
INTRODUCTION
In The
Big Book on Small Groups (Arnold, 2004), author Jeffrey Arnold shows the
centrality of small groups in the Old and New Testament, the most obvious
example of this being the Jewish disciple-apprentice model that Jesus adopted. Obviously,
if Jesus used a small group to disciple his closest followers, then it is a
model that the church must take seriously. Arnold (2004) also observes that the
early church met in homes (Acts 5:42; 12:12; Romans 16:5) and we can infer,
given the capacity limitations of typical homes, that these were small groups. Even
the doctrine of the Trinity has theological significance for small group
ministry, providing a picture of one God mysteriously revealed in Triune form,
the number that scholars agree is the starting point for small groups (Strom,
2003, p. 169). There are many scriptural references that support small groups,
but I won’t go into further detail on this, since I would be preaching to the
choir.
In addition to its role in disciplining
members (and helping them reach out to disciple others), research suggests church
small groups can have other benefits. In one study of a large U.S. church
(Dougherty and Whitehead, 2011), small group study was found to yield greater
connection to the church, high attendance, and increased giving. Yes, I know we
don’t do it for the money, but as small group leaders, you have the power to
help your churches meet their budgetary goals!
But why do we need an understanding of
communication theory to lead small groups? Doesn’t scripture provide us with
everything we need to know? What can “secular” theories teach us about how to
do church? First, as I will show later, systems theory has strong biblical
mandates. However, to answer the question as to why we must turn to
extra-biblical sources of knowledge, I will quote the words of John Wesley, who
once told a gathering of church leaders: “To imagine none can teach you but
those who are themselves saved from sin is a very great and dangerous mistake”
(Wesley, 1952, p. 87).
Although we need to use discernment, the
church can – and should – take advantage of scholarly knowledge and the field
of communication is an especially important one for understanding groups. In
fact, scholars suggest that “communication is the essential characteristic of a
group” (Hackman & Johnson, 2004, p. 187). An excellent way to understand group
communication behaviours (and their influences) is through the study of
relevant theory. Theory can serve as helpful map for navigating an area of inquiry
(Griffin, 2012, p. 5), in this case, small groups.
WHY SYSTEMS THEORY?
So, why systems theory? Before I answer
that question, let’s look at some definitions. A system is “a complex set of
relationships among interdependent components or parts” (Eisenberg, Goodall,
& Trethewey, 2007, p. 106). The scholars who developed systems theory
therefore viewed it as "a theoretical framework that was holistic, taking
into account the interrelationships and interdependence between the parts of a
system, as well as the relationship between systems and their environments"
(Hammond, 2003, p. 11). A helpful way to understand systems theory is by reference
to a biological organism, such as a tree. A tree is a system because its roots,
stem, branches, and leaves are all connected and all these parts or subsystems
are mutually dependent on each other for the survival of the tree. Systems
theory uses this one-for-all and all-for-one principle and structure to help us
understand groups. We’ll look more closely at other aspects of systems theory
later in my presentation, but for now, I would like to address the question,
“Is such a theory supported by scripture?”
Perhaps the strongest fundamental biblical
argument for systems theory comes from the apostle Paul when he describes
Christian community as a body – a biological organism. Paul writes:
4
For just as each of us has one body with many members, and these members do not
all have the same function, 5 so in Christ we, though many, form one body, and
each member belongs to all the others. (Romans 12:4-5, New International Version).
We
come across the same theme in Paul’s first letter to the Corinth church:
12
Just as a body, though one, has many parts, but all its many parts form one
body, so it is with Christ. 13 For we were all baptized by[c] one Spirit so as
to form one body—whether Jews or Gentiles, slave or free—and we were all given
the one Spirit to drink. 14 Even so the body is not made up of one part but of
many.
15
Now if the foot should say, “Because I am not a hand, I do not belong to the
body,” it would not for that reason stop being part of the body. 16 And if the
ear should say, “Because I am not an eye, I do not belong to the body,” it
would not for that reason stop being part of the body. 17 If the whole body
were an eye, where would the sense of hearing be? If the whole body were an
ear, where would the sense of smell be?
18
But in fact God has placed the parts in the body, every one of them, just as he
wanted them to be. 19 If they were all one part, where would the body be? 20 As
it is, there are many parts, but one body. 21 The eye cannot say to the hand,
“I don’t need you!” And the head cannot say to the feet, “I don’t need you!” 22
On the contrary, those parts of the body that seem to be weaker are
indispensable, 23 and the parts that we think are less honorable we treat with
special honor. And the parts that are unpresentable are treated with special
modesty, 24 while our presentable parts need no special treatment.
But
God has put the body together, giving greater honor to the parts that lacked
it, 25 so that there should be no division in the body, but that its parts
should have equal concern for each other. 26 If one part suffers, every part
suffers with it; if one part is honored, every part rejoices with it. 27 Now
you are the body of Christ, and each one of you is a part of it (1 Corinthians
12: 12-27).
The concept of the Body of Christ is
just one illustration suggesting general alignment between systems theory and
scripture. Former Regent College professor Paul Stevens (Stevens, 1994) asserts
that the depiction of the church as the covenantal bride of Christ (Ephesians
5:27; Isaiah 54:5; 2nd Corinthians 11:2) and as a God’s family (Ephesians 2:19)
all point to a systems view. Indeed, systems theorists commonly use the family to
exemplify a system made of separate but interconnected members. It is therefore
instructive that scripture teaches that on conversion, Christians are adopted
as sons and daughters of God (John 14:18; Romans 18:23) and become brothers and
sisters in their relationship with each other (Mark 3:33-35; Matthew 12:46-50).
KEY TENETS OF SYSTEMS
THEORY
I will now turn to some key tenets of
general systems theory as it has been developed from its origins in the
biological sciences (Hammond, 2003) to wider application across several
disciplines, including communication.
The first concept, which I have already
alluded to, is the inherent interdependence
of systems. Systems are composed of parts and subsystems (such as the
body’s respiratory or digestive subsystem) that are dynamically engaged with
each other. Applied to small groups, this means that “the various components of
the group process are interrelated in such a way that a change in one component
will alter the relationships among all other components” (Beebe &
Masterson, 2009, p. 40). Related to
systemic interdependence is the principle of holism – “a system has holistic
principles not manifested by any of its parts….[and] the parts have properties
not manifested by the system as a whole” (Skyttner, 2005, p. 100). It is helpful
to contrast system interdependence with its two extremes, independence on one
end and codependence on the other. Paul’s reference to the Christian community
as a family is a perfect picture of interdependence. The various parts of the
body (or members in a small group) are not codependent in that they maintain a
distinction from each other or as Romans 12:4 says, “these members do not all
have the same function.” But they are also not independent, living and
functioning in isolation from the group. In effect, the Bible “holds in dynamic
tension unity (togetherness) and the unique existence of each member (diversity)”
(Stevens, 1994, p. 175). Therefore, the church small group, like the body
system, is characterized by both full unity and
full diversity; it is neither a melting pot, which represents unity with no
diversity, nor a seed package, which displays no unity and no diversity
(Stevens, 1994).
Another key feature of systems theory is
openness to the environment. The body
is affected by the environment (example changes in temperature) and depends on it
for survival (example for air, food and natural resources). The body responds to
the environment by dressing warmly in winter and lightly in summer. Related to
a consideration of the environment is the idea of boundaries, which separate
the organism from external forces and factors, but which also allow engagement
with the outside world. To this end, “an open system that interacts
productively with its environment tends to create structure, or more simply, to
organize, whereas in a closed system there is little or no interaction with the
environment” (Eisenberg, Goodall & Trethewey, 2007, p. 107).
As leaders, it is worth asking if the
groups you lead are open or closed systems. Jeffrey Arnold (Arnold, 2004), in The
Big Book on Small Groups, identifies openness and an outward focus
as fundamental features of church small groups, in contrast to cliques, which
are closed and inward focussed. If your small group feels more like a clique,
that’s a signal it’s probably not an open system. A group that is open to the
environment permits input variables
to make their way into the system. In the context of the small group system,
these include members, resources such as tools and information, and influences
from other groups and systems in the environment (Beebe & Masterson, 2009).
The next concept relates to process variables and feedback.
“Process variables relate to the procedures that the group follows to reach its
goals (Beebe & Masterson, 2009, p. 40). These processes are inherently
complex because “a system is not simply an interdependent set of components; it
is also an interdependent collection of processes that interact over time” (Eisenberg,
Goodall & Trethewey, 2007, p. 109). Integral to systems processes is
feedback, the “system of loops that communication and action” (p. 109).
Feedback within the system and from the environment directs system processes
towards growth and improvement goals.
Equifinality
and synergy are two other systems
theory concepts worth mentioning. “The principle of equifinality states that a
system’s final state may be reached by multiple paths and from different
initial states; there is more than one way to reach the goal” (Beebe &
Masterson, 2009, p. 41). To illustrate this using the human body, two different
bodies may each realize the same growth and strength goals from different
initial physical conditions by following quite different sets of diet and
exercise regimens. Synergy, on the other hand, is perhaps best captured in the
famous words of Aristotle, the whole is
more than the sum of its parts. Or to use a scriptural parallel, “A person
standing alone can be attacked and defeated, but two can stand back-to-back and
conquer. Three are even better, for a triple-braided cord is not easily broken”
(Ecclesiastes 4:12). Synergy suggests that when individuals meet in a small
group that is grounded in systems theory, an opportunity is created for an
exponential spiritual outcome.
I will cover two final concepts, homeostasis and entropy, and then we’ll move to some applications. If synergy is
the positive outcome we want to see in small group systems, homeostasis and
entropy are the negatives we would want to avoid. In family systems theory,
homeostasis is used to refer to “the tacit collusion of family members to
maintain the status quo” (Griffin, 2012, p. 183), even when the system has
become unhealthy and its underlying relations dysfunctional. It is easy to see
why a system and its members may be inclined towards homeostasis – it creates a
false sense of stability. Change, even healthy change, can be difficult and
uncomfortable. Entropy is “the measure of randomness or chaos in system” (Beebe
& Masterson, 2009, p. 40). As entropy in a system increases, it moves
toward decay. We can understand increased entropy in the small group context as
characterized by disorganization, conflict and eventual fragmentation. Homeostasis
and entropy are therefore helpful concepts that can be used to think critically
about the health of church small groups.
APPLICATIONS AND
IMPLICATIONS
How can these principles be applied to
small groups? I would like to offer three ways to reflect on the implications
of systems theory for small group ministry – an outside perspective, an inside
perspective, and an upward perspective.
Outside perspective
A system-sensitive small group leader
needs to have an outside perspective by being aware of environmental factors
and adjust to them. He or she must also be sensitive to other systems that
influence the activities of the small group. A prime example relates to
demographic changes in the community. As the community becomes increasingly
multicultural, due to immigration patterns, we can expect church small groups
to change in their make-up. Are small group leaders ready for this change? How
can mission-minded small group effectively reach people of other cultures?
Small groups also need to ensure that
they don’t work in isolation but are connected to the larger church system, of
which they are in reality a subsystem. Small groups need to be living and
fulfilling the vision of the church, even though they may do this in their own
unique ways. Systems theory also suggests that the various small groups in a
church constitute interrelated subsystems. This means small group leaders
across the church must work together and regularly exchange feedback, learnings,
and best practices. A systems-minded small group leader is also careful not to
view members of his or her small group in isolation, but as members of multiple
systems. The natural family system of members, for example, has a significant
impact on their lives. Small group leaders need to be able to discern how
interrelations in these other systems might affect the spiritual lives of group
members. A small group with an outside perspective is also mission-minded. In
contrast, a closed-small group system is primarily or exclusively focused on
the spiritual needs of current members. Without “input” from the outside, the
body cannot grow.
Inside perspective
A system-minded small group leader also
ensures that internal processes facilitate the growth of body. According to
author Jeffery Arnold (Arnold 2004), group that reach inward work on
discovering and releasing the spiritual gifts of members, developing leadership
among members, and practicing effective care. The principles of system holism
and interdependence call for small group leaders to foster cohesion while
fostering difference and diversity. And equifinality suggests that small group
leaders should encouraging members to contribute their varied talents and gifts
because each, in its own way, will help the body grow.
Upward perspective
Last, but not least, systems-minded
small group leaders need to maintain an upward perspective by being growth
oriented and constantly monitoring progress in that direction. The goal of
spiritual synergy is one that you must always keep your eye on, but you must
also be mindful of forces that can hold you back and pull down, in the form of
group homeostasis and entropy. According to systems theory, when one member of
the group is unhealthy, the whole system is affected, which means group leaders
must adopt a holistic approach to the spiritual wellbeing of the group. And
because entropic forces (rooted in our human sinfulness and fallenness) are
always at work against group spiritual health and goals, group leaders cannot
take growth for granted.
CONCLUSION
To sum up, I have shown that key
concepts of systems theory can contribute to effective small group ministry and
leadership. These concepts are interdependence, openness to the environment,
input, process, feedback, equifinality, synergy, homeostasis, and entropy. I
have proposed that systems theory is aligns with Scripture, illustrating this
with the Bible’s likening of Christian community as the Body, a family and a
marriage covenant. And I have suggested three broad ways you can apply systems
thinking as church leaders by always maintaining an outside, inside, and upward
perspective.
I will now open the floor for discussion
and questions.
References
Arnold,
J. (2004). The big book on small groups
(2nd. ed.). Downers Grove, IL: InterVarsity Press.
Beebe,
S. A., & Masterson, J. T. (2009). Communicating in small groups: Principles
and practices (9th ed.). Boston, MA: Pearson
Education.
Dougherty,
K. D., & Whitehead, A. L. (2011). A place to belong: Small group involvement in religious congregations. Sociology
of Religion, 72(1), 91-111. doi: 10.1093/socrel/srq067
Eisenberg,
E. M., Goodall, H. L., & Trethewey, A. (2007). Organizational
communication: Balancing creativity and constraint
(5th. ed.). Boston, MA: Bedford/St. Martins.
Griffin,
E. (2012). A first look at communication theory (8th. ed.). New York, NY:
McGraw-Hill.
Hackman,
M. Z., & Johnson, C. E. (2004). Leadership: A communication perspective
(4th. ed.). Long Grove, IL: Waveland Press.
Hammond,
D. (2003). The science of synthesis: Exploring the social implications of general systems theory.
Boulder, CO: University Press of Colorado.
Stevens,
R. P. (1994). Analogy or homology? An investigation of the congruency of
systems theory
and biblical theology in pastoral leadership. Journal of Psychology and Theology, 22(3), 173-181.
Strom,
B. (2003). More than talk: Communication studies and the Christian faith (2nd
ed.). Dubuque, IA: Kendall/Hunt.
Skyttner,
L. (2005). General systems theory: Problems, perspectives, practice (2nd. ed.). Hackensack, NJ: World Scientific
Publishing.
Wesley, J. (1952). A plain account of Christian perfection.
London, UK: Epworth Press.
