Planning

Thomas Carlyle said, “Nothing is more terrible than activity without insight.” With even greater wisdom Proverbs notes, “Many are the plans in a man’s heart, but it is the Lord’s purpose that prevails” (Proverbs 19:21).

Planning is something everyone does, says they do or would like to do. It is remarkable how much personal planning happens in the course of one day: choosing clothes to wear, getting the trash and recycling out on time, planning the fastest route to the job according to morning traffic flows, scheduling errands and taxiing children to their activities, deciding how much money to withdraw from the ATM (automated teller machine), filling out the form to join the CD (compact disk) club, ensuring meal ingredients are available and cooked at approximately the same time, programming the VCR (videocassette recorder), choosing a clock alarm setting in order to maximize sleep and minimize panic the next morning. Given all of this, we have not begun to touch the planning required at work, through school and in community involvements.

Much of this planning is conscious, deliberate and efficient. When things go wrong, we resolve to plan better. Perhaps we think about buying a book or attending a workshop on the topic of planning. But the basic questions are, How do we know (before the results) what a good approach to planning might be? How do we evaluate the approaches to planning that are constantly being suggested in this accelerated, acronymic age in which we live? What is the difference between personal planning and planning as a group? Finally, if we can figure out what planning is, does a distinctively Christian view of it exist?

The Nature and Variety of Planning

There are as many definitions of planning as there are definitions of leadership. Standard dictionaries suggest two basic approaches: planning as arranging the parts of or designing something and planning as devising or projecting the achievement of something. Unless we are in a design profession such as architecture, the latter is more what we have in mind when we think of planning. That is not to say that planning to fulfill an aim is an uncreative process: once a purpose has been identified, assessing and marshaling resources, selecting structures and activities, and evaluating results related to the purpose all involve a lot of creativity. Sometimes the planning process seems unconscious or instantaneous, but by definition some kind of intentionality and mental work must be involved with planning. Very brief analyses of options for their efficiency (minimum resources), elegance (simple structures) and effectiveness (maximum results) are going on all the time in our daily lives, even if we are not very aware of the process.

For example, you want to go out for an evening and therefore begin to contact baby sitters on your list (assuming you are fortunate enough to have a list). Your first choice to phone may seem random or instinctual, but it is really the product of a rapid planning process. You have made assessments of the choices and decided on the option that is most (1) efficient (who is most likely ready and willing), (2) elegant (who comes with no strings attached, for example, with no need to negotiate with a teen’s parents or to return the favor, in the case of baby-sitting exchanges) and (3) effective (who is most reliable based on reputation and experience). Or perhaps you just maximized the particular value that is most important to you at this time. No wonder these simple tasks tire us out.

In more formal group processes, such as we encounter in work settings and organizations, there are layers of planning to consider. First is identifying the purpose driving the plan (some people call this the mission or vision). Next is assessing or assembling resources (for example, money) and structures (that is, the right groupings of people, lines of communication and policies). Then there are the selection and sequencing of activities that will contribute to the purpose. I have just described various nuances of planning: planning as intention (we plan to . . .), planning as preparation (planning for a trip), planning as a program of choices (the first step in the plan is . . .) and planning as implementation (who will do what by when). Finally, there is evaluating how it all worked out. This last stage, often neglected and sometimes painful, is actually vital. A group of successful executives was once asked how they had come to make such good decisions. Their answer was “Experience.” They were then asked how they got experience. The answer they immediately gave was “Bad decisions.” Evaluated experience is a key raw ingredient of good planning.

There is an additional layer of the formal planning process we must note, that is, how exactly people are supposed to approach the various decisions just described. This is sometimes called planning the planning. This preliminary planning requires a process of its own; it too is a stage that is often neglected, for people launch into formulating a plan without thinking about how to do the planning and what kind of plan is desired. The fact is that there are many different ways to do planning or make decisions, especially in a group. Will voting or a consensus approach be used? Can closure on the discussion be invoked? Who will chair, and what will be the chair’s duties and powers? What planning model will be followed? (See “How to Plan Anything,” below, for one approach.)

There are also many different types of plans: long- or short-range, strategic (focused on key purposes) or action, comprehensive or single-issue. Finally, there are different approaches to the components of planning, for example, cost-benefit analysis, pros and cons, computer simulation and brainstorming. In modern technological society, planning has been reduced to a technique, thus presenting further ambiguities for followers of One who appeared not to plan, at least not in the modern technological manner (see Cadbury, The Peril of Modernizing Jesus). Are all these approaches equally valid for the Christian? Even more profoundly, is planning itself valid for the believer? The negative warning of James 4:13-17 is at least a prohibition against boasting in our plans as though we were gods, which is a form of practical atheism.

Divine Planning and Ours

Few would disagree that we are to be guided by plans. The main debate in Christian circles concerns how the plans originate: through a human process or as a revelation from God. There are instances when God’s instructions to individuals are very specific (for example, Abram’s being directed to leave his homeland for Canaan in Genesis 12:1) and detailed (for example, the plans given to Moses for the tabernacle in Exodus 26:30; compare Ezekiel 43:10). We see Jesus following a plan, for example, as he generally restricts himself to a Jewish rather than Gentile ministry, as he tries to manage the public relations around his miracles and as he sets his face toward Jerusalem. However, it is difficult in the case of Jesus to distinguish between revelation and methodical planning—in fact, we are not given much insight into the latter at all. When he selected the twelve apostles, it was after an all-night prayer session. Was there any “human” planning going on in that case, or is the planning of the faithful supposed to be merely a matter of getting in touch with God’s intentions? One textbook on social planning offered this definition of its topic: “Planning is the guidance of future actions” (Forester, p. 3). But surely guidance is to be left to God.

It is true that God is Planner. The Scriptures are full of testimony to this notion. The Lord declares through the prophecy in Isaiah 14:24, “Surely, as I have planned, so it will be, and as I have purposed, so it will stand.” Paul echoes the sentiment in Ephes. 1:11: “In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will” (see also 2 Kings 19:25; Psalm 33:11; Psalm 40:5; Isaiah 23:8-9; Isaiah 25:1; Isaiah 37:26; Jeremiah 29:11; Hebrews 11:40). It is clear that whereas God’s plans cannot be thwarted (Job 42:2; Proverbs 21:30), God is quite capable of thwarting the plans of his creatures and is especially willing to do so when those plans are evil (Job 5:12; Psalm 64:5-8; Isaiah 8:10). One of the most famous case studies of such thwarting is the attempted construction of the tower of Babel in Genesis 11. Sometimes less-than-perfect human plans are woven into God’s overall plan, as Joseph testified to his brothers in Genesis 50:20: “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” The same idea emerges in David’s plan to build a temple: he is prevented, but the task is transferred by God to Solomon (1 Chron. 28). The concept of God’s redeeming our plans is most powerfully seen in God’s superintending the conspiracy surrounding the execution of his own Son (Acts 2:23).

The question that remains after observing this strong theology of divine planning is whether or not any room exists for appropriate human planning. Concerns about the dangers inherent in human planning have also been raised in other spheres (for example, Jacques Ellul’s critique of technicized economic planning). God’s word in the middle of the Babel story seems to echo these concerns: “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them” (Genesis 11:6). However, other biblical evidence seems to allow a role for human planning processes. The aforementioned story of Joseph is one case: though one knows he is in Egypt by God’s design and God does reveal details about the upcoming famine in that land, Joseph also seems to play a role, based on gifting and wisdom, in coming up with the plan to save the nation (Genesis 41:33-40). Such a picture fits well with the strand in the New Testament that describes believers as God’s fellow workers (1 Cor. 3:5-9; 2 Cor. 6:1; 1 Thes. 3:2). This is both a humbling and an exciting concept. A last bit of evidence is the tacit support given to planning in Proverbs. It is true that many cautions and limitations are put on planning in this book (Proverbs 19:21), but all of this assumes first that planning is a human activity that God expects and endorses (for example, Proverbs 14:22; compare Isaiah 32:8).

Personality and a Theology of Planning

Some, because of how they are shaped as people, would like to believe that planning as a human process can or should be avoided or at least severely curtailed. Resistance to planning within Christian organizations may be especially exhibited by members who are weary of planning in the rest of their lives and who, for example, come to church services for a break. But the resistance may run even deeper. Antiplanners may claim that their personality does not suit planning. They are free spirits, letting each minute, hour and day unfold as a series of spontaneous events and choices. However, as soon as they admit the notion of choice, they have admitted the reality of planning as well. To select one thing over another requires a plan, even if it is established and implemented in an instant. Moreover, even if the semblance of a Thoreau-like spontaneous life were sustainable, the decision to operate in this fashion itself represents a plan!

Further, those weak on planning may buttress personality with spirituality: they say they are guided by the Holy Spirit, making plans unnecessary. There are two problems with this approach. It confuses process and product, and it is bad theology. Whether or not the Spirit is involved with the choices that make up a plan does nothing to invalidate planning; the Spirit may very well guide you in the details of a plan, but a plan nevertheless results. Why would the Spirit be unable to influence a human planning process that is submitted to him? To believe otherwise is to be overprotective of the Spirit. Furthermore, the decision to be prayerful, or to adopt a waiting, listening attitude, involves planning, specifically planning how to plan. The bad theology of what might be called overdependence on the Spirit’s leading is that it ignores God’s awesome creativity in actually giving his creatures free will. Whatever the input of the Spirit, in God’s economy there still are real human choices with real consequences. Without trying to solve all of the philosophical issues of determinism and free will, let it suffice to say that the notion of human freedom prevents planning from being cast aside out of some kind of respect for God’s sovereignty.

Finally, action-oriented persons, though accepting the general defense of planning, may want to short-circuit the process, moving quickly to tasks rather than getting bogged down in interminable planning processes. Again, though there is wisdom in being reminded about efficient processes and the importance of implementation, the solution for frustrated activists is to leave the earlier parts of the planning process to others and come in only at the end. As Jesus himself suggested in a couple of brief parables on counting the cost, there is reason for taking time and care in planning (Luke 14:28-32).

The above discussion does suggest that a distinction can be drawn between personal planning and that done within organizations. When it comes to planning in your individual life, perhaps cautions against being overly technical are in order. We must be honest enough to admit that the idea of consciously selecting a purpose and being rigorously guided by it may be more of a modern concept than a reflection of the life of Jesus. Consider how one writer has described the Lord’s approach:

Whatever he said and did was not brought by him into accord with some external criterion; it sprang from an inner coordination of life. In such cases logical consistency is not always present and is not intended; but a moral consistency may be there, an habitual reaction. . . . Perhaps some day in the future historical students of the gospels will realize that there is more profit in inquiring into these hidden habits of his soul than in attempting to fit the anecdotes and sayings of Jesus into a program of his life. (Cadbury, pp. 148-49)

To apply these sentiments too quickly to organizational planning, however, may be misguided.

The fact must be faced that some of the reasons for avoiding planning in groups involve the flesh more than the soul. Planning is hard work, not meant for the lazy or undisciplined; planning permits evaluation, not meant for the insecure; planning builds teamwork, not meant for the antisocial. With this having been said, it is important to recognize legitimate differences in the way believers approach planning. The key is to see that all planning is not automatically labeled as being unspiritual and all spirituality as being unplanned: “Such attitudes prejudge all planning as being carnal and ignore the validity of a third option: Spirit-guided planning. Let each be fully persuaded in his own mind, but let the spiritual nonplanner be careful lest he judge the planner as being necessarily carnal” (Alexander, p. 19).

How to Plan Anything

So what might Spirit-guided planning look like? There are many patterns that may be followed in planning for organizations. Here is one that seeks to honor God and, when used in a group, to honor God’s people as your colleagues.

Commit your planning to God. Always begin with a commitment to God, not to have him bless your plans, but to have your plans caught up in his (Proverbs 16:3). This requires an understanding of God’s purposes as revealed in his Word and a sober interpretation of current reality (read Isaiah 22). You cannot stop too often in a planning process to ask for God’s direction and correction.

Define the planning task or the purpose. What exactly are you trying to achieve? Many wasted hours will be avoided if you can answer this question as clearly as possible (Acts 15:6).

Identify personal goals and motives that you bring to the planning process. This is especially important in planning with a group. For example, some may be interested in building teamwork through consensus approaches to planning and combined efforts in implementation; others may want to get the meetings over as quickly as possible so that they can get into action by themselves. One can imagine the different agendas that Paul and Barnabas brought to planning the second missionary journey (Acts 15:36-41). Sometimes motives need to be submitted to God and reconciled before planning can proceed (Proverbs 16:2).

Establish the facts or context. This can include a list of external constraints, an inventory of resources and an analysis of current structures (groups and policies). It also includes understanding the history of a project (Acts 15:7-18).

Generate action ideas. What could be done to fulfill the task? The more ideas, the better. If you are engaged in a personal planning process, this is the step (along with the next two) in which the biblical value of multiple advisers comes into play (Proverbs 11:14; Proverbs 15:22; Proverbs 20:18; Proverbs 24:6). The value of group planning processes is, of course, that “many heads” are built right in. The Spirit works through the plurality and gifting in a group context, and the implementation is partially done if the group is involved in the process (see Leadership, Church; Management).

Package the ideas into major options. Such packaging makes evaluating the options easier, for there are only so many things that can be considered at once. Do not give in to a sense of urgency and take shortcuts through the process. This logical linking of options is a distinct step in planning. As with the whole process, take time on it (Proverbs 21:5); it will make the next step easier.

Assess the option packages. Which one best serves the task or purpose? Use any tools that make sense, for example, a list of pros and cons for each option. Get input from everyone in the group (or from everyone in your group of advisers). Pray for wisdom and insight (1 Kings 3:9-10; James 1:5).

Draw a conclusion. In some ways this is easier when the final authority falls on the chair (Acts 15:19) or when you are dealing with a personal decision (though going against advice can be painful; for example, see Acts 20:12-14). However, there is power in a consensus decision, as many people will be behind it emotionally and practically.

Implement your plan with holy boldness. (Note that implementation may require another planning process.) We are saved by grace, not by works, including the works of planning. We step out knowing that God goes before us, will forgive us and will work all things together for good (Romans 8:28). He has already paid the price for our imperfection; he requires only faithfulness from us as planners.

Be prepared for course corrections. Paul did plan the itineraries for his missionary journeys (2 Cor. 1:15-17), but he also knew that plans had to be changed sometimes (Romans 1:13) and himself encountered course corrections (for example, Acts 16:6-10). We must hold all plans lightly before the Lord (Proverbs 16:1, 9; Proverbs 19:21) and before changing circumstances.

Although not a guarantee of good results, this sort of careful process can lead to an agreement between God’s Spirit and God’s people that brings him glory (Acts 15:28).

The Benefits of Planning

Christians can benefit from good planning in many spheres. For Christians as individuals, these spheres are career choice and attainment, marriage, budgeting, personal mission statements and family goals. For Christians as church members, these spheres are small group contracting, management and eldership decisions. For Christians as neighbors, there are increasing opportunities and needs for public participation in urban planning. Finally, for Christians as global citizens, there is a place for involvement in national and international planning issues.

There are several ways that planning can help in any of these spheres. First, there is a basis for evaluation and redirection based on a clear purpose and activities meant to serve that purpose. Second, there is a basis for saying no, for avoiding lower priorities and weaker ideas that distract from the main purpose. Time is the ultimate limited resource that must be protected in good planning: “I can do only one thing at a time, but I can avoid doing many things simultaneously” (Ashleigh Brilliant). Third, good planning means that personal and group resources can be released most powerfully: “Within most Christian groups is an enormous amount of creativity. Let us encourage and stimulate this potential in every possible way. Let us urge people to think creatively on every aspect of our purposes, to be bold to experiment with new objectives, fresh strategies . . . and tactics . . . and to innovate wherever desirable so that we can more effectively fulfill our purposes” (Alexander, p. 21).

» See also: Guidance

» See also: Time

» See also: Vocational Guidance

References and Resources

J. W. Alexander, Managing Our Work (Downers Grove, Ill.: InterVarsity Press, 1975); R. S. Anderson, Minding God’s Business (Grand Rapids: Eerdmans, 1986); H. J. Cadbury, The Peril of Modernizing Jesus (London: SPCK, 1962); K. L. Callahan, Twelve Keys to an Effective Church (San Francisco: Harper & Row, 1983); J. Ellul, The Technological Society (New York: Vintage Books, 1964); J. Forester, Planning in the Face of Power (Berkeley: University of California Press, 1989).

—Dan Williams