Reverse Mentoring E-Book

Earl Creps

• Herausgeber: John Wiley & Sons
• Kategorie: Religion und Spiritualität
• Serie: J-B Leadership Network Series
• Sprache: Englisch

Seitenzahl: 316

Veröffentlichungsjahr: 2008

Beschreibung

Earl Creps is known for his work in connecting the younger generation of postmoderns with their Boomer predecessors. The author of Off-Road Disciplines, Creps, in this new book, takes up the topic of how older church leaders can learn from younger leaders who are more conversant with culture, technology, and social context. In addition to making the benefits of what he calls "reverse mentoring" apparent, he also makes it accessible by offering practical steps to implement this discipline at both personal and organizational levels, particularly in communication, evangelism, and leadership. Creps' new book is a topic of interest both inside and outside the church as older leaders realize that they're not "getting it" when it comes to technologies (iPod, IM, blogging) or cultural issues such as the fact that younger people see the world in an entirely different way. Creps has been personally involved in reverse mentoring for several years and has spoken and written on the subject extensively. He has pastored three churches (one Boomer, one Builder, on X'er) and is currently a church planter in Berkeley, California. He has also served as a consultant and and a seminary professor and administrator, holding a PhD in Communication Studies and a D.Min. from the Assemblies of God Theological Seminary.

Leseprobe

Table of Contents

Title Page

Copyright Page

Leadership Network Titles

Dedication

About Leadership Network

Introduction

The Ups and Downs of Learning

The Business of Reverse Mentoring

“How to” vs. “Why to”

Part One - FACING REALITY

Chapter 1 - IDENTITY

The Physics of Cool

The Marketplace of Cool

Grace and Courage

Chapter 2 - CULTURE

Cultural Blackouts

Hard vs. Soft Reset

Getting It

Chapter 3 - MINISTRY

Relative Relevance

Relevance Styles

No Defense

Part Two - CULTIVATING SPIRITUALITY

Chapter 4 - VISION

Positional Blindness

Personal Blindness

New Lenses, Classic Frames

Chapter 5 - WISDOM

Information

Access

Commodity vs. Utility

Perspective

Wisdom

The Truth Is Out There

Chapter 6 - RELATIONSHIP

PDAs and VCRs

Unlikely Friends

Lost

Part Three - EXPERIENCING PRACTICALITY

Chapter 7 - EVANGELISM

Outsiders and Insiders

Gina and Bob

Buy a Dog

Chapter 8 - COMMUNICATION

Listening to Learners

Learning from Listeners

The Transformers

Chapter 9 - LEADERSHIP

Power Is Ignorance

Ignorance Is Power

Banks and Campuses

Part Four - DEVELOPING RECIPROCITY

Chapter 10 - PROTÉGÉS

Reverse Mentoring Relationships

Reverse Mentoring Best Practices

One More Shot

Chapter 11 - PROCESSES

Premise: A Culture, Not a System

Promise: A Ministry to Our Ministry

Big Box Church

Unlikely Conversations

Chapter 12 - INTERVIEW

Interview

You Can’t Rebel Against Helplessness

Epilogue

Notes

Acknowledgements

About the Author

Index

Copyright © 2008 by Earl Creps. All rights reserved.

Published by Jossey-Bass A Wiley Imprint 989 Market Street, San Francisco, CA 94103-1741—www.josseybass.com

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Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved.

Library of Congress Cataloging-in-Publication Data

Creps, Earl G. Reverse mentoring : how young leaders can transform the church and why we should let them / Earl Creps. p. cm. Includes bibliographical references and index.

eISBN : 978-0-470-44332-3

1. Christian leadership. 2. Christian youth—Religious life. 3. Church renewal. I. Title. BV652.1.C737 2008 253.084’2—dc22 2008027252

Leadership Network Titles

The Blogging Church: Sharing the Story of Your Church Through Blogs, by Brian Bailey and Terry Storch

Leading from the Second Chair: Serving Your Church, Fulfilling Your Role, and Realizing Your Dreams, by Mike Bonem and Roger Patterson

The Way of Jesus: A Journey of Freedom for Pilgrims and Wanderers, by Jonathan S. Campbell with Jennifer Campbell

Leading the Team-Based Church: How Pastors and Church Staffs Can Grow Together into a Powerful Fellowship of Leaders, by George Cladis

Organic Church: Growing Faith Where Life Happens, by Neil Cole

Off-Road Disciplines: Spiritual Adventures of Missional Leaders, by Earl Creps

Reverse Mentoring: How Young Leaders Can Transform the Church and Why We Should Let Them, by Earl Creps

Building a Healthy Multi-Ethnic Church: Mandate, Commitments, and Practices of a Diverse Congregation, by Mark DeYmaz

The Tangible Kingdom: Creating Incarnational Community, by Hugh Halter and Matt Smay

Leading Congregational Change Workbook, by James H. Furr, Mike Bonem, and Jim Herrington

Leading Congregational Change: A Practical Guide for the Transformational Journey, by Jim Herrington, Mike Bonem, and James H. Furr

The Leader’s Journey: Accepting the Call to Personal and Congregational Transformation, by Jim Herrington, Robert Creech, and Trisha Taylor

Culture Shift: Transforming Your Church from the Inside Out, by Robert Lewis and Wayne Cordeiro, with Warren Bird

Church Unique: How Missional Leaders Cast Vision, Capture Culture, and Create Movement, by Will Mancini

A New Kind of Christian: A Tale of Two Friends on a Spiritual Journey, by Brian D. McLaren

The Story We Find Ourselves In: Further Adventures of a New Kind of Christian, by Brian D. McLaren

Practicing Greatness: 7 Disciplines of Extraordinary Spiritual Leaders, by Reggie McNeal

The Present Future: Six Tough Questions for the Church, by Reggie McNeal

A Work of Heart: Understanding How God Shapes Spiritual Leaders, by Reggie McNeal

The Millennium Matrix: Reclaiming the Past, Reframing the Future of the Church, by M. Rex Miller

Shaped by God’s Heart: The Passion and Practices of Missional Churches, by Milfred Minatrea

The Missional Leader: Equipping Your Church to Reach a Changing World, by Alan J. Roxburgh and Fred Romanuk

The Ascent of a Leader: How Ordinary Relationships Develop Extraordinary Character and Influence, by Bill Thrall, Bruce McNicol, and Ken McElrath

Beyond Megachurch Myths: What We Can Learn from America’s Largest Churches, by Scott Thumma and Dave Travis

The Elephant in the Boardroom: Speaking the Unspoken About Pastoral Transitions, by Carolyn Weese and J. Russell Crabtree

For my parents, Earl and Jane

About Leadership Network

Since 1984, Leadership Network has fostered church innovation and growth by diligently pursuing its far-reaching mission statement: to identify, connect, and help high-capacity Christian leaders multiply their impact.

Although Leadership Network’s techniques adapt and change as the church faces new opportunities and challenges, the organization’s work follows a consistent and proven pattern: Leadership Network brings together entrepreneurial leaders who are focused on similar ministry initiatives. The ensuing collaboration—often across denominational lines—creates a strong base from which individual leaders can better analyze and refine their own strategies. Peer-to-peer interaction, dialogue, and sharing inevitably accelerate participants’ innovation and ideas. Leadership Network further enhances this process through developing and distributing highly targeted ministry tools and resources, including audio and video programs, special reports, e-publications, and online downloads.

With Leadership Network’s assistance, today’s Christian leaders are energized, equipped, inspired, and better able to multiply their own dynamic Kingdom-building initiatives.

Launched in 1996 in conjunction with Jossey-Bass (a Wiley imprint), Leadership Network Publications present thoroughly researched and innovative concepts from leading thinkers, practitioners, and pioneering churches. The series collectively draws from a range of disciplines, with individual titles offering perspective on one or more of five primary areas:

1. Enabling effective leadership

2. Encouraging life-changing service

3. Building authentic community

4. Creating Kingdom-centered impact

5. Engaging cultural and demographic realities

For additional information on the mission or activities of Leadership Network, please contact:

Leadership Network [phone] [email protected]

Introduction

IT TAKES A CHILD TO RAISE A VILLAGE

Aaron sprinted out of the darkness like a wide receiver playing a night game. Standing about thirty feet from him on a brightly illuminated platform, I had just begun a talk for a group of youth pastors seated amphitheater-style in the darkness common to these venues. As usual, I planned to speak from my laptop, first because I thought it looked cool (Bill Gates did it); second, because I wanted an icon to demonstrate my freedom from paper; and, third, because I liked the feel of presenting a talk from the same device on which it was composed—so my brand new Sony sat perched on top of a black metal music stand. I also planned to wow this crowd of young leaders by abandoning PowerPoint. What could be more unique than using no media for people who spend half their lives exposed to it. The one exception would be my promise to stop at regular intervals to answer questions sent in by text message, a technique based on this group’s ultimate technology: the unexpected.

My opening remarks included the confession that I had never spent a single day in youth ministry. Pausing in the silence to let the depth of my ignorance sink in (and praying silently that my eyes would adjust to spotlight-induced blindness), I turned to the right in an attempt to establish eye contact with that sector of the room. As I did, a murmur rose from the crowd to my left, followed by the sounds of footsteps pounding into the carpet from that direction.

Turning back to my left I saw Aaron, a staff member of the group hosting the event. Bolting out of his seat on the front row, he strode toward me with a look of desperation on his face. Then I noticed the movement—the music stand supporting my laptop leaning, then tipping, then falling as if in slow motion. Even though only a few feet away, I felt frozen in place, helpless to prevent the impending destruction of all the documents, slides, graphics, videos, and other files about to disappear in a cloud of silver plastic fragments.

But Aaron started running toward me just in time. Extending his lanky frame to the maximum, he snagged my computer on his fingertips at full stride and ran through the catch as if going for extra yardage. The crowd erupted. Aaron’s heroic effort (and superb reflexes) delivered me from a presentation-ending cataclysm. I planned things that seemed “relevant” from the perspective of a midfifties Anglo male, even wearing brand new, thick black, “hipster” glasses. But none of it mattered if Aaron had not been caring enough, or fast enough, to catch my computer as it separated from the tipping music stand. He saved me.

The Ups and Downs of Learning

This book is about the ways in which young and old leaders can serve each other through a relationship called reverse mentoring. The concept of mentoring takes its name from The Odyssey, the Greek epic in which “Mentor” appears as the person responsible for guiding Odysseus’ son as the father goes off to war. In virtually all types of leadership development, this principle of the older and wiser instructing the younger and less experienced remains in force. And for good reason: it works. Paul doubtless mentored the younger Timothy during their travels preaching the good news about Jesus to the Roman Empire of the first century. I take my doctor’s advice on medical issues, but he never asks me for the same because only one of us possesses the training and experience worth listening to. In general, then, the kinds of knowledge and wisdom produced by age and experience qualify a person as a mentor.

Reverse mentoring assumes a completely opposite perspective on learning. While acknowledging the proven value of the older-to-younger approach (teaching down), it provides the vital complement of a younger-to-older method (teaching up). Reversing the traditional dynamics feels unnatural to some, especially older leaders like the Baby Boomers who now make up almost half of the American workforce and 60 percent of senior pastors and who have been waiting most of a lifetime to take charge. However, the rate of change in our culture puts younger people in touch with things for which their elders sometimes lack even the vocabulary, suggesting the need to go beyond intergenerational tolerance to reconciliation that leads to a new collaboration.

The young teaching the old represents only an example of reverse mentoring. In truth, I struggled with using the term “reverse” because some infer that the younger person is somehow lesser in value. However, bereft of better wording, I have retained the term used almost universally in both research and practice. Another issue with the topic of generations is the perception that focusing on age differences marginalizes divisions of other kinds. Without question, our world needs multiple forms of reconciliation. The principles involved in reverse mentoring apply across all these cultural fault lines. Generational concerns simply present a familiar case study for grasping the practice, using an example common to a wide variety of leaders.

The key to the relationship, then, is not who is greater or lesser, but the unlikeliness of the learning connection. The reversal is as much one of expectations as of position or age. Every culture subsists in part by having boundaries that define it, but these boundaries also serve as barriers that cut people off from each other, making a teaching relationship unlikely. Reverse mentoring (RM) is cross-cultural in that it actually uses the unlikely possibility of a relationship to benefit both parties through mutual learning from honesty and humility.

Spontaneous (and later intentional) teaching-up experiences with a network of twentysomethings created this book. My intrepid wife Janet partnered with me in most of these adventures as our young friends became the faculty of our lives, teaching lessons large and small:

• Cuisine: Hannah, after travels in Europe, tutored Janet in making the perfect cup of tea—just the way the Irish do.

• Research: riding to lunch in his SUV, Justin walked me through how to use my cell phone to perform Google searches using text messaging.

• Connecting: Joel first said the word “Xanga” to me, opening up the world of social networking sites, which led me to MySpace and then Facebook.

• Chatting: multiple mentors cajoled me to set up the online chat (with its inherent multitasking) that I am using to communicate with my friend Donnie as I write this Introduction.

• Resourcefulness: Ryan explained that I could scavenge free wireless signals from the apartment building behind a Starbucks where we sometimes have coffee.

These examples can seem puny compared to the challenges that spiritual leaders face. How will Irish tea reinvent my ministry? However, their significance resides not in the immediate payoff, but in the transforming effect of unlikely relationships and in the potential for learning increasingly significant things later. My friend Ken, for example, managing editor of my denomination’s national magazine, received mentoring from Danny, a young man living thousands of miles away that created a global presence for the publication in the blogosphere. After “getting blog literate,” Ken describes reverse mentors simply as, “young guys who help the older guys learn young stuff.” To put it simply, after many years of taking similar instruction from the young, I cannot imagine my current life or ministry without them.

The Business of Reverse Mentoring

The practice of reverse mentoring claims no inventor or official start date, having been around as long as humans have been learning things. In American culture, the notion of younger teachers for older students found traction in a variety of fields, many of which trace its inception to the example set by Jack Welch at General Electric in the late 1990s. His dramatic mandate that top executives follow his own example by learning communication and e-business technology from younger staffers put the phrase “reverse mentoring” into the vocabulary of the corporate world. Around the same time, Procter & Gamble developed its Mentor Up program designed to solve the problem of attrition among female employees. These and many other examples lent RM cachet sufficient to attract imitators, mainly among those seeking to update the tech skills of their management or increase their awareness of youth culture, hopefully with a corresponding increase in creativity. From there, the principle of teaching up has become influential in almost every imaginable field:

• Security: Ira Winkler teaches companies how to prevent corporate espionage by breaking into their information systems, once stealing plans for a nuclear reactor in less an hour.1

• Seniors: BT Rangers, a UK-based Website, recruits young people to teach seniors Internet skills, an accomplishment celebrated on Silver Surfer’s Day.

• Teaching: Finland employed thousands of children to teach their teachers about technological issues.

• Legal: the California Bar Association began the Senior Lawyers Project to bring older attorneys into the information age with the help of law students.

• Retail: Proctor & Gamble created a cosmetics company led by net-savvy young people.

From humble beginnings, then, reverse mentoring established itself in the mainstream of business, education, medicine, and many other sectors. After reviewing the practice, journalist Cindy Goodman concludes that, “reverse mentoring is going on in every sector from education to media . . . it is a trend I see increasing.”2 The reason for this growth parallels conventional mentoring: it works, increasing cultural awareness, transferring skills, and stimulating creative thinking.

Despite the widespread commentary, however, very little rigorous evaluation of the practice is available. With some notable exceptions, virtually all of the literature either treats the discipline as one bullet point in a list of mentoring practices (often illustrated by a reference to Jack Welch’s program at GE), or simply reviews a chain of positive anecdotes supported by quotes from middle-aged CEOs who learned Internet skills from younger colleagues. Even professional scholars studying the issue struggle to offer specific outcome measurements, with one UK researcher noting, after a massive literature review, that in many studies of mentoring the “analysis goes no further than vignettes and anecdotes,” and that, “the evidence on efficacy is always mixed.”3 Nonetheless, the anecdotal evidence is positive enough, and the case studies high profile enough, to continue to attract the interest of organizations in both the for-profit and not-for-profit sectors.

The seeming disinterest in reverse mentoring among ministry leaders creates a void of much greater concern. Unlike their peers in the corporate world, for whom reverse mentoring appears to be a growing trend, Christian leaders seem much less inclined to treat the young as serious sources of information and insight. Scant reference to the discipline appears in either the literature or the conversations of church leaders, which indicates that barriers of some sort are blocking cooperation among the generations. The obstacle may be as simple as the belief that old-to-young learning remains the only valid, biblical method for training and disciple making. It is difficult enough for the mature leader to think of herself as a protégé, let alone the “disciple” of someone half her age.

This attitude, certainly not unique to ministry leadership, may explain why a simple Google search turns up two thousand hits on “mentoring” for every one on “reverse mentoring,” while the ratio for a title search on Amazon is 320:1. The lack of reverse mentoring in Christian and other organizations, then, may result from something far more serious: a humility deficit.

“How to” vs. “Why to”

The prominence of these two voids leads me to wonder why a book on this topic has not been written before. The absence of evaluation lends a shallow quality to our understanding of reverse mentoring, defining it as merely a technique, a “best practice” of leaders wanting to be technologically astute or culturally hip. Extending this premise logically, RM involves little more than turning conventional mentoring upside down, and, since we know how to teach down, learning from teaching up offers little or no challenge. Except that the practice seems virtually dormant, perhaps because it implies some uncomfortable realities. Taking instruction from less experienced people in a volunteer organization suggests that the insight and capability of those at the top may be eroding or missing in embarrassing ways. Some leaders respond by evading the discipline. This book is written for those who want to consider embracing it, as a complementary practice to traditional mentoring.

My goal is to prepare spiritual leaders to apply reverse mentoring as a spiritual discipline, a way of experiencing personal formation through exercising the kind of humility that invites younger people to become our tutors. The first section of the book, Facing Reality, confronts the uncomfortable truths (e.g., “I am not cool”) that older leaders must consider in order to prepare for Cultivating Spirituality, the subject of the second section, dealing with the spiritual practices (e.g., befriending the unlikely) from which RM draws its life, and which distinguish it from just another value-added business tactic. The third section deals with Experiencing Practicality, identifying three specific examples of reverse mentoring benefits including evangelism, communication, and leadership. The concluding section, Developing Reciprocity, focuses on the development of healthy R-mentoring relationships for individuals and processes for organizations. In the final chapter, Joel and Rachel, two of our young instructors, will describe the experience of teaching Janet and me in their own words.

I have not set out to offer a literature review, a scientific evaluation, or a recycling of business anecdotes, although a bit of each appears here. Neither have I attempted to write a “how to” book. Rather this is a “why to” book. RM is simple to understand and apply, so my main point is to secure the reader’s buy-in because the methods are accessible to anyone, and the experience is already familiar to any parent of teenage children. Although the young benefit greatly from their role as R-mentors, they are unlikely to offer their services to established leaders for obvious reasons. Older leaders hold the key to the relationship. If you have the openness of heart, the practices are not difficult at all. If you find yourself wanting to try R-mentoring, then I have succeeded.

Also, you will notice the phrase “my friend” appearing over and over, so many times, in fact, that I considered deleting it to avoid annoying the reader. But I could not. In truth, the many young friends mentoring us since early in the twenty-first century have written this book. Consequently, it is a book about relationships, not about methods. The narrative of our relationships runs in the background of everything else contained here. All of the stories are real, as are some of the names. If some of the references and acronyms are unfamiliar, consider getting a reverse mentor right away.

Part One

FACING REALITY

1

IDENTITY

“I Am Not Cool”

Janet and I introduce our talk with a simple statement: “You are as cool right now as you will ever be.” The students in the young adult discipleship program sitting in the amphitheater before us freeze. Even the pace of surreptitious texting probably drops off. “Right now,” we continue, “you are at the very top of the cool curve, and there is only one way to go from there.”

A groan rises from the crowd as if from one person.

“We know this in a couple of ways. One of them is that we’ve met some of your younger brothers and sisters . . . and they don’t understand you at all. Your music is nasty, your clothes are weird. And your haircut? Don’t get us started. In other words, they already think you’re so over.” Scattered, insincere laughter. “There is another way we know about this: not that long ago, we were you . . . we used to be cool.” A muffled gasp. “We wore bell-bottom jeans and worked in coffeehouse ministries the first time—thirty years ago. We used to be cool . . . and now we’re not.”

Janet and I go on to make the appeal that, because cool shares the shelf life of the average ripe tomato, these students face a hard choice: spend a lifetime pretending their cool remains intact, and along with it their very current cultural knowledge, or realize that a position on the downside of the cool curve creates a fresh opportunity to humble oneself and depend on God. This prospect sobered the young crowd just as it sobers us every day of our ministry lives. Unknowingly, they lived as if their present social identity predicted their future status indefinitely. The two ancient people perched on chairs in front of them served as proof positive that their unspoken assumption was crumbling by the minute. The students knew by observation that this reality arrived for us long ago; they just never expected the same reality to arrive for them so soon. The news unnerved them, just as it unnerves us, ironically giving us all something we truly share, the first step toward reconciling the generations.

This chapter concerns the need for honesty about the leader’s identity, expressed pointedly in the statement, “I am not cool.” Facing reality on issues like this makes room for the Holy Spirit to grow humility in us, and it offers an essential prerequisite for involvement in many kinds of reverse mentoring. Conventional wisdom assigns the malady of uncoolness almost exclusively to people my age, as if it were a social analog to nearsightedness or baldness. The fragility of cool, however, means that we all experience its erosion at varying rates; there are simply those who can admit it and those who cannot. Hopefully, this chapter makes the admission easier and with it increases the likelihood of seeking out mutually beneficial R-mentoring relationships—because cool matters.

The Physics of Cool

A precise definition of cool proves elusive with as many descriptions available as there are those willing to write them. But like gravity, the quality itself seems to possess some known features and predictable effects. Writing about the workings of powerful brands, venture capitalist Guy Kawasaki, for example, identifies four attributes of coolness: “Cool is beautiful. Cool is hip. Cool is idiosyncratic. And cool is contagious.”1 His description is not far off from the findings of marketing studies that have identified similar attributes of cool brands, at least in the perception of young adults.2 As the brand evangelist for the original Apple Macintosh, Kawasaki is in a position to understand the power of cool. Applying his analysis to the iPhone, then, beauty would refer to its aesthetic appeal (the simple, uncluttered shape of the device), hipness would relate to its cultural appeal (the sense of being on the leading edge that comes from using the touch screen), idiosyncrasy would refer to its uniqueness (the dissimilarity of the phone from its peers), and contagiousness would relate to market traction as measured by speed of diffusion (hundreds of thousands shipping in the first few months).

Synergy

Even though these four attributes are fairly easy to describe, the mystery of cool seems to happen when someone experiences beauty, hipness, idiosyncrasy, and contagiousness simultaneously, as depicted in a simple grid.

The power of coolness, then, stems in part from a kind of synergy in which the individual elements interact so as to become lost in the overall effect. The aesthetic virtue of an iPod means much less if it lacks uniqueness. Similarly, no amount of hipness compensates for the absence of market appeal in at least some subcultural niche. I suspect this latter factor explains why so many things are cool for such a short period of time.

Finally, nothing is cool until someone says so, because the word itself is by nature and by common usage more of an observation than an inherent quality. If this were not so, an artist thought to be cool could never lose her appeal, but thousands have met this fate. The synergy of the four elements is very much a socially negotiated reality, as is their opposite: the dreaded state of uncool.

This reversal occurs as well when a style or an artist or even a word goes mainstream and in the process violates the principle of idiosyncrasy (uniqueness). Advising me on the mysteries of communicating with college students in northern California, for instance, my friend Rusty, an experienced student pastor, explained them as exposed to “so many worlds” in culture that they reserved respect only for talks (or other things) they recognized as utterly unique. They preferred their truth served raw, or not at all. An aesthetically pleasing, culturally up-to-date talk that proved contagious elsewhere meant little to them if they sensed even minute “generic” traits. That talk might be true but would never be cool, and cool served as the first filter for credibility.

The relationship among the same four attributes also determines some of the variations of cool that appear. Probably no trend, style, or artist possesses all of these characteristics in exactly equal proportions. Thus cool, which ultimately resides in the eye of the beholder, manifests itself in an infinite number of ways, depending on the balance among its four core qualities. After interviewing hundreds of people who seem cool to me, I have concluded that much of what they evoke in others involves a major dimension, a minor dimension, and two intermediate dimensions.

In other words, they tend to express their coolness through one of the four characteristics more intensely than through the other three. One element tends to be their least intense, and the other two are strung out somewhere in between. So the very popular young worship leader is contagious in a major way because his musical gifts and charismatic personality naturally draw the attention of others. At the same time, he is idiosyncratic in a minor way in that the kind of public persona he represents is readily available in ministries all over the country, on the Internet, and in the Christian music industry. Somewhere in between, in this example, would fall the issues of beauty and hipness. To make this way of thinking about cool more tangible, stop for a moment and place the grid over your own identity as a ministry leader, and ask what might be your major or minor traits. Keep in mind that, because cool exists in the perceptions of others, everyone is cool to someone.

Of course, the number of subtle combinations rapidly approaches the infinite, perhaps suggesting another reason cool seems so easy to spot but so difficult to grasp. Much like “mash-up” art, which combines elements of popular culture to create new forms of expression in video and other media, cool involves more a blend of nuances than a singular idea or style. For example, a panel of experts selected a homemade Superbowl ad—developed at a cost of twelve dollars for the Frito Lay company—as the best advertisement of 2007. The short video literally spawned a thousand imitators and drew four million viewers to a supporting Website.3 Almost no one could explain in scientific terms why this amateur effort ranked as cool, but four million people can tell you that it does. Experiences like this are consistent with one survey of young adult consumers that found the most important variable in determining the coolness of a brand came down to something as amorphous as its “personality.”4 This subtlety itself develops into part of the appeal, adding a mystique to a new video or communication device or band that leaves its admirers with only one thing to say: “That’s cool.”

The impossibility of explaining exactly why something or someone is cool stands as the ultimate benchmark. Apple’s computer technologies, for example, command a devoted following because of their features, but also because of what their devices don’t feature—a critical aspect of their uniqueness. Andy Ford, a thirty-five-year-old expert in what the marketing world calls “insight,” told me recently that “absence” serves Apple well as a primary value, driving the question, “What can we remove?” in the design of every new box.5 Regardless of their technical merits, then, Apple’s one-button or no-button handheld devices experience little competition (yet) in the coolness category. The message is unmistakable: if Apple’s style is this much cooler, its hardware must be that much better.

Fragility

The very power of cool also suggests some of its intrinsic limits. Most obvious among these stands the challenge of transporting one culture’s cool to another. With the globalization of the world’s marketplace and the daily expansion of the Internet economy, ideas, people, and trends spread across national boundaries like never before. The dissemination of an idea that might have taken many months just two generations ago now occurs in hours, or minutes. Attempts by totalitarian regimes to limit access to the Internet on the part of their citizens indicate the mass ideas can take on when they, like physical objects, travel at high speeds. Cool travels through the same channels, catalyzing global audiences for brands such as Diesel, musical forms such as hip hop, and media sharing sites such as Flickr.com. Paradoxically, cultures so responsive to hip hop that they begin producing their own version of it simultaneously filter out other ideas and media types. My young friend Joel, for example, warned me one day to get rid of my pleated, cuffed slacks because they fell into the category of “old man pants.” At the time, flat front slacks apparently blunted the indignities of age more effectively. Another young leader joked that a meeting of Boomers he attended looked like a “Dockers convention.” In this context, an age difference proves sufficient to make things that seemed cool to me untranslatable into the cultural language of my younger peers. The underlying issue, of course, is the association of cool with new, an equation that applies to more than clothing, and one that further undermines the permanence of anything or anyone perceived as possessing either.

A second kind of fragility results from the way coolness divides people as much as it unites them. One church visitor thoroughly identifies with the vibe of a Sunday morning experience, while a person in the next row is unmoved, and someone else feels repulsed. To create cool means to create boundaries, regardless of the venue. Pop culture specialist John Weir writes in the introduction to an annual Catalog of Cool: “Like America, it’s tricky, schizophrenic, both democratic and elite. ‘You’re cool’ means ‘you’re in,’ one of us.” But if someone qualifies as in, then someone else by definition remains out.6 One journalist discovered the force used to defend these borders when she created a profile page on the social networking site Facebook, already the hugely popular Internet community of her teenage daughter’s peer group. She received this response after messaging her daughter the first time: “Everyone in the whole world thinks its super creepy when adults have facebooks.” Out of this struggle, a not-old mom, who knows technology and family issues well enough to write on them for the New York Times, concludes, “Although I feel like the same precocious know-it-all cynic I always was, I suddenly am surrounded by younger precocious know-it-all cynics whose main purpose appears to be to remind me that I’ve lost my edge.”7

To some extent, then, cool as a feature of social groups constitutes a fraternity with fairly strict admission requirements screening out some (often older) people at least on some issues. The kinds of identity that depend on the circle of cool also depend on keeping the circle intact. If everyone is cool, no one is, and so the more intense the cool factor, the smaller the circle, creating the paradox of admirers unable to become imitators, like the throngs of fans singing along with Bono at a U2 concert but more likely to be struck by a meteorite than to become a rock star themselves. Closer to home sits the church member present on Sunday out of admiration for the pastor’s oratory, yet struggling through a desperate life, untransformed by the thirty-minute talking cure the minister presents each week.

A third limitation on the phenomenon of cool stems from the paradox that real cool requires some degree of unaware-ness, what Weir refers to as an “unconscious grace.” He goes on to lament that, after starting on the edges of culture in venues such as the jazz music scene of the 1930s and then the early days of rock and roll in the 1950s, cool found such a place in the mainstream that: “Our country is committed to an economy of cool. . . . Now it’s used to sell stuff. Cars, music, blue jeans, underarm deodorant: turn on the television, everything’s cool. Every prime-time star and talk-show guest, dressed in black, void of body fat, confessing a passion for guitar bands and underdog ball clubs, is totally cool. . . .”8

A strong proof of this observation takes the form of the cottage industry developing to help both companies and nonprofits find and maintain the cool factor in their brands and organizations. In the mid-1990s, for instance, then-dominant America Online (AOL) hired Kathy Ryan to serve as the “VP of Cool,” heading up a “Cool Team” tasked with developing the kind of sites needed to keep AOL on the front edge of Web innovation.9Fast Company featured Ryan in the magazine’s very first issue. But today, AOL’s customer base is one-third of what it was at the beginning of this century. An Internet-based trend-watching firm offers another approach, called “Cool School,” designed to offer “a complete immersion into the entertainment, brands, and activities that are shaping the lives of young people at the moment.” For a fee, the student digests such experiences as creating a Facebook profile, being massacred by sixteen-year-olds playing the Halo 3 video game, shopping in high-end boutiques, visiting a “secret” restaurant, or socializing in a hipster club. In spite of this variety, the materials presented change constantly because cool is a moving target.10