August 25, 2025
by Greg Henson, Kairos University President and CEO
Fostering fresh expressions of theological education begins with the willingness to question even the most familiar assumptions. Until we are ready to examine our educational philosophies, our efforts at change will remain constrained. But when we open that conversation, we create space for something new to emerge. We begin to imagine theological education that is not just responsive to external pressures but is also deeply aligned with the communities we serve and the gospel we proclaim.
When we do not engage that deeper work, a different kind of inertia starts to settle in. We start to substitute creativity for change. We shift from discerning and doing to imagining and refining. Slowly, the work of innovation becomes centered not on practice, but on ideas. And that constant focus on generating new ideas becomes debilitating. It is a barrier to innovation that I call creative paralysis.
The literature on innovation suggests that the best way to pursue innovation is to try something, learn from it, and then make adjustments. It is a rhythm of doing, reflecting, and refining. That rhythm is not just a method, it is a way of paying attention, of remaining open to the Spirit, of practicing discernment through action. Over time, it can lead to deep insight, surprising clarity, and meaningful transformation. But too often, institutions treat innovation as something very different. Instead of seeing it as movement or a way of being, they treat it as generating new ideas for programs or messaging or fundraising. It is as if the problem is a lack of creative ideas.
This shift is subtle. It does not feel like resistance. In fact, it usually feels like progress. Teams brainstorm. Leaders imagine possibilities. Committees draft vision statements and write proposals. There is energy in the room. But over time, the community begins to feel stuck. Ideas multiply, but nothing takes shape.
Creative paralysis can take root in two ways. First, it can come from all of the “work” devoted to generating a constant flow of new ideas. Second, it can come from placing too much pressure on getting an idea right before anything begins. In both cases, innovation is no longer a way of being (i.e., paying attention, of remaining open to the Spirit, of practicing discernment through action.) Instead, it becomes a task. In one case, it is overwhelming because too much time is focused on generating ideas. In another case, it is overwhelming because the quest for certainty is never satisfied. In both situations, the energy that could have fueled change gets absorbed into cycles of planning.
This pattern is difficult to name because it is usually accompanied by good intentions. People want to get things right. They care about the work. They do not want to waste time, energy, or resources. But what often goes unrecognized is that the process of learning, the work of discernment, and the act of faithfulness all require movement. They require us to do something, not just think about doing something. Over time, creative paralysis creates a kind of organizational fatigue. The language of innovation continues to circulate, but the sense of urgency begins to fade. People remain hopeful in theory but disengaged in practice.
The solution is not to abandon reflection or planning. Those disciplines are vital. But they must be balanced by action. Innovation that leads to transformation grows out of iterative movement. It starts small, learns honestly, and grows through faithful adaptation. It values trying as much as thinking. It honors the unknown by moving toward it with curiosity and care.
Breaking out of creative paralysis requires a shift in posture. We need to believe that we do not need a perfect idea to take a faithful step. We need to recognize that clarity often comes through doing. When we remember that innovation is not about ideas alone, we free ourselves to act. We allow ourselves to experiment, to listen, to adjust, and to keep going.
So how do we overcome this barrier and the others we have identified? My suggestion is that we do so by engaging in a series of practices that cultivate a way of being which is open to ongoing change. Just like spiritual formation comes through faithful engagement in practices, so it is with organizational formation. To be formed into an organization that fosters fresh expressions of theological education, we must be attentive to particular practices. Let’s dive into those next week!