No Perfect Pastor

The Required Character of a Church Leader

noreply@blogger.com (D T Owsley, Pastor) — Fri, 18 May 2012 06:28:00 +0000

(Especially for Deacons, Elders and Pastors)

   There were certain qualifications given to the godly leader in the Old Testament.
He had to possess the credentials of godly character (Ex. 18:21;Deut. 1:13). He had
to have a spiritual disposition and enablement from the Lord, and he had to possess
an authorized call or election to the office.

   In the New Testament, God requires His offices be filled by male believer-priests
who manifest the right equipment (Rom. 12:8; 1 Cor. 12:11, 28; Eph. 4:11f), the right motivation (Phil 2:13; 1 Tim. 3:1) and the right qualities (1 Tim. 3:1-7; Ti. 1:5-9).

Right Equipment
That is, they have the right gifts for the job. God endows these men with certain gifts
and gives the men to His church (Mk. 16:15-18; Lk. 21:15; 24:49; Acts 1:8;
1 Tim. 5:22; 3:1-7; Ti. 1:7). He must be gifted and able to exhort (1 Thess. 2:11,12),
lead (1 Cor. 12:28; 1 Thess. 5:12, 13; 1 Tim. 3:5; 5:17), serve (Acts 20:24f; Rom.
15:26-33), share his resources with others (Acts 4; Eph. 4:28), and show mercy
(Matt. 25; 1 Cor. 12:28).

Right Motivation
     What we mean is that he has the inward call from God. He is responsive to the
gifting and the call of the Holy Spirit in his life (Acts 20:28), and hence he desires
(1 Tim. 3:1) the office. His motives are biblical and Christ-like (1 Peter 5:1ff).
     Not only does one have the inward call of God, but the community of God must
recognize his call as a qualified and legitimate call (Acts 6). He cannot merely assume
that because he may be gifted and has that inner motive that he can assume the office
of elder. He must also be properly called of God through the means of God’s church
(Jer. 23:32; Rom. 10:15; Heb. 5:4).

Right Qualities or Character of a Godly Leader
     As Kevin Reed points out, “these qualities focus upon the three important aspects
of a man’s life: his moral behavior, his knowledge of Christian doctrine, and his family
life. An elder continually will be in public view. The respect an officer receives often
depends more on an example of good character than from anything else about him”
(Biblical Church Government, p. 9). All godly men should have these qualities, but
the man who is selected for the office of elder must be measured by these qualities
to see if he is ready for the office (1 Tim. 5:22; 2 Tim. 2:2; Ti, 2:7,8).

Some essential characteristics of a good, natural leader:
1.   Courage
2.   Decisive
3.   Discipline
4.   Executive ability
5.   Friendship
6.   Humility
7.   Humor
8.   Inspirational ability
9.   Patience
10.   Righteous anger
11.   Vision
12.   Wisdom

The Biblical Character of a Godly Leader

(As you advance through this list of character traits, rate yourself on a scale of 1-10:
1 meaning this character trait is lacking, almost difficult to notice in your life; while 10
would mean that you are very, very strong and are a good example of this quality.
How would your spouse, child(ren) or close friend rate you? How would your work
mate rate you?)

1. Above reproach       (1 Tim. 3:2; Titus 1:6)
     Not to be laid hold of; nothing is open to rebuke.
   Here is the reference to the general character or sum total of those godly virtues.
     It means you are not open to censure, having an impeachable integrity; in accord
     with Biblical requirement for leadership.

     Score:   __________       __________       __________

2. Restrained Control   (1 Tim. 3:2; 1 Thess. 5:6,8)
     You are temperate. There is a sobriety of life, free from excesses; not inebriated
     with the issues of life. It has the idea of being self-controlled through the work of
     the Spirit of God (Gal. 5; Phil. 2:13) and by godly wisdom. It does not carry with it
     the idea of a strictly disciplined person, but rather one who is disciplined and
     properly flexible in the use and application of all things for the glory of God.

   a.   Restrained control in that you are gentle
          (2 Sam. 22:36; Psalm 18:35; 1 Timothy 3:2,3)

          The idea of gentleness, a very important quality in a godly leader, is that of
          being patient, mild, reasonable, full of grace and graciousness. This comes to
          light in not defending or insisting on one’s own ways. Gentleness sees people
          as sensitive beings; it deals with people where they are. The gentle man shows
          carefulness in choosing words and expressions so as not to offend unneedfully
          (Gal. 6:1). He reflects care, affection and good-will toward others (Eph. 4:2).
          He is not abrupt or critical in his communications. It is a quality the godly leader
          is to pursue (1 Tim. 6:11). In short, he exercises the fruit of God’s Spirit (Gal.
          5:23; Phil. 4:5).

          Here are some characteristic ways one is biblically gentle:

           (1) A true gentle man
                 •   approachable (his personality has no sharp edges; after all, you cannot
                      hug a porcupine)
                 •   firm, but diplomatic even when correcting opponents (Gal. 6:1; 2 Tim.
                      2:23-25)
                 •   kind and gracious like Jesus Christ (Matt. 11:29; Acts 24:4; 2 Cor. 10:1;
                      1 Thess. 2:7)
                 •   his wisdom is a biblical wisdom exercised in gentleness (James 3:17)

               Score:   __________       __________       __________

         (2) Gentle in that you are not pugnacious   (1 Tim. 3:3; Ti. 1:7 )
               Not a striker; not prone to violence; not given to blows; not a fighter.
               You are not one who is harsh with words. You don’t lash out when hurt or
               incite arguments, or alienate people by your attacking manner. Not eager to
               make his point or get his way. You don’t follow through with your hot temper.
               (Prov. 3:30; 15:18; 17:14; 20:3; 25:8; 26:17; Phil. 2:3)

              Score:   __________       __________       __________

          (3) Gentle in that you are not quarrelsome    (1 Tim. 3:2, 3; 2 Tim. 2:14)
              Adverse to verbal fighting, quarreling, arguing. Knows what, when, and
              how to argue rightly. No tendency to delight in outdoing others and defeating
              their ideas and beliefs; thus, no harsh dogmatism or a strongly offensive
              approach toward people. Not a contentious disputer.
              (1 Tim. 6:3-5; 2 Tim. 2:22-26; Ti. 3:9)

             On the positive side, you have a sense of peace, tranquility, and calmness.
           You are a peacemaker; one who is able to bring calm to a stormy situation.
             (Eccl. 10:4; Matt. 5:9; Rom. 12:18; 14:19; Heb. 12:14; Jas. 3:17)

              Score:   __________       __________       __________

     b. Restrained control in that you are not greedy   (1 Tim. 3:3; Ti. 1:7)
          The acquisition of money or things (that which sustains or makes up life) is not
          seen as a high priority in your life. Your life is characterized by simplicity and
          humility in attitude and economic style. Heavenly priorities dominate (Matt. 6:33).
          You possessions should not reflect comfort-seeking in things or in undue
          accumulation of things unneedful. You have a firm conviction in resisting
          dishonest and shady methods for acquiring money or things. Free from the love
          of money.

          One of the deadly sins of a godly leader:
              1 Tim. 6:5-10; Acts 20:33; 2 Tim. 3:6-7

          Score:   __________       __________       __________

   c.   Restrained control in that you are not given to selfish anger    (Ti. 1:7)
          You are not prone to anger; not overly passionate. No trigger temper or character
          that is generally irritable. Not too easily offended, thus unapproachable and
          unpredictable in temper. (Pro. 16:32)

          Score:   __________       __________       __________

   d.   Restrained control in that you are not given to much wine (1 Tim. 3:3; Ti. 1:7)
          You do not linger over wine. You are not over-indulgent or a drunk. You control
          the wine, it does not control you. The principle is one of control over bodily
          appetites.
          (Gen. 19; Prov. 20:1; 23; Eccles. 10:17; Isa. 5:11; Isa. 28:1; Luke 21:34;
           Rom. 13:13; Eph. 5:18)

           Score:   __________       __________       __________


     e. Overall character is that you are self-controlled    (Ti. 1:8)
          You have a mastery over self. Your passions and appetites are controlled.
          You are not lazy, gluttonous or given to filthy talk (Eph. 5:4). You have an
          ordered life, one reflecting heavenly pursuits and priorities. (Acts 24:25;
          Rom. 6:12; Jas. 3:2; 2 Pet. 1:5-7; Matt. 26:41; 1 Cor. 10:12; 1 Pet. 5:8)

          Score:   __________       __________       __________

3. Humble ( you are not self-willed)   (Luke 14:10; Phil 2:3; Ti. 1:7; Jas. 4:10;
     1 Pet. 5:5)
     This means that you are not seeking to please yourself. You are not willful,
     obstinate, domineering, arrogant. You do not stand hard on “everything” you
     believe, and do not insist on your own way, ideas, or beliefs. You have a genuine
     interest in others and in what they say. Being self-willed is also characteristic of one
     who delights much in his own appearance, performance, or status to the obvious
     neglect of others. Humility is being teachable, thinking rightly about yourself
     (Rom. 12:3, 10, 16), seeing yourself before the face of God

   Score:   __________       __________       __________

4. Holy   (Ti. 1:8)
     Religiously, biblically devout, pious. Consistent in carrying out the basic Gospel
     duties in private and public affairs of life. Living out the Spirit-filled life of Christ.
     (Lev. 11:45; Luke 1:74,75; 2 Cor. 7:1; Heb. 12:14; 1 Pet. 1:16; 2 Pet. 3:11)

   Score:   __________       __________       __________

5.   Hospitable   (1 Tim. 3:2; 5:10; Ti. 1:9; 1 Pet. 4:9)
   The love of Christ in you exhibits itself by loving your neighbor as yourself.
     You are kind to others, even strangers; generous. This love of your heart is
     expressed in the open door, demonstrating a kind, compassionate, welcoming
     Savior. The biblical leader is a pacesetter in this. (Rom. 12:13; Heb. 13:2)

   Score:   __________       __________       __________

6. Just    (Ti. 1:8)
     Means upright, righteous. Impartial in dealing with people. You are able to
     forget personal interests and seek the truth in situations, in inter-personal conflicts,
     or as an umpire over differences. You speak what is right; with an ability to hear
     both sides and weigh the evidence honestly. (Deut. 16:20; Psa. 82:3; Prov. 21:3;
     Isa. 56:1; Rom. 13:7; Col. 4:1)

     Score:   __________       __________       __________

7. Lover of good   (Ti. 1:8)
     You have a love of virtue, good men and good things. Your affections are
     attached toward the Lord, to good things and godly people rather than being
     drawn toward worldly pleasures and gratifications. Your concern is toward
     holiness, Spirit-empowered obedience to God’s Word, an anticipation of the
     world to come. You have a love of God’s truth rather than such things as position,
     fame, abilities, possessions, etc., which are soon to pass away. (1 Thess. 5:21;
     Heb. 3:6; 4:14; 10:23; Rev. 3:3)

     Score:   __________       __________       __________

8. Prudent   (1 Tim. 3:2; Ti. 1:8)
     In other words you have a sound and self-controlled mind. You are temperate.
     Not controlled by impulse but by principle. You are responsible, as opposed to
     a feeling-oriented life. Your life reflects Biblical priorities, demonstrates sound
     thinking, and right decision making because you are thinking God’s thoughts
     about the issues of life.

     Score:   __________       __________       __________

9. Respectable   (1 Tim. 3:2)
     Well-ordered, well-arranged, decorous in behavior and speech. The term may refer
     to a. Manners, etiquette, and personal habits;
          b. Simplicity of life-style rather than eccentricity or extravagance; or
          c. A general reference to a rightly ordered life.

     You have inoffensive and unblameable socially acceptable manners. You are
     gentlemanly in your treatment of women, in your dress, hygiene, eating habits,
     sociability with various people. You are respectable because you respect others
     (men, women, young, old). You are unpretentious, modest, with an easy going
     life-style.

     Score:   __________       __________       __________

Have You Been Called to Pastoral Ministry?

noreply@blogger.com (D T Owsley, Pastor) — Fri, 18 May 2012 06:19:00 +0000

A godly leader must have a proper motivation for leadership. Biblical leadership is a role, as much as it is a quality of character and an endowment of gifts. Biblical leadership is faithful service of a faith-filled servant.

God has given each of His people a calling. The first, and most important calling is to a personal relationship with Jesus Christ. God calls all people through the means of the proclamation of the Good News about Jesus Christ (His sacrificial work of life and death for the sins of His people was accepted by God, so God raised Him from the dead and placed Jesus at the Father’s right hand in the heavenlies). This general calling is a universal one presented all to whom the Gospel is preached, to receive and believe upon Jesus Christ and His work of salvation. This is an external calling (Matthew 22:14; Matthew 28:19; Luke 14:16-24; Acts 13:46; 2 Thessalonians 1:8; 1 John 5:10). It is a sincere presentation of the Good News in Christ to sinners, exhorting them to turn from their sins and turn to God for the forgiveness of their sins in belief. This is a universal calling in that the Gospel is freely offered to any and all who would only believe. God does not consider one’s gender, nationality, race, or status in life when giving this call (Isaiah 55:1ff; Joel 2:32; Matt. 11:28; 22:14; John 3:16; Acts 18:9,10; 2 Cor. 5:20; Rev. 22:17)

Yet there is also a special calling from God. This calling is internal. The Holy Spirit brings the Gospel message to the very heart of the person, and that person is able to receive and believe the Good News of salvation. This is also called an effectual calling. It is effectual because the external call is made effective by the work of the Holy Spirit (Acts 13:48; Romans 1:6; 8:29,30; 11:29; 1 Corinthians 1:23-26; Hebrews 9:15; 2 Peter 1:10 Revelation 17:14).

What we mean is that a person has the inward call from God, so he is responsive to the gifting and the call of the Holy Spirit in his life (Acts 20:28), and hence he desires the office he has as a believer in Christ (a son of God, a co-heir, etc.).

Every believer has another calling in life. That would be to fulfill the God-given mandate to live life before the face of God by applying his gifts and talents God has given to him to all of life. This calling is a person’s vocation. The vocation is more than a job. It is living out and doing what God has placed within him to be and do in life. It might be as a plumber, or musician, a teacher or an artist. God is honored and glorified by this, as much as He is glorified and pleased by those whom He has called to particular kingdom office (deacon, elder or pastor).

The godly leader also has a more specific call for his role as leader. All Christian men are called to fulfill their leadership responsibilities in the various areas to which they were called (husband, father, son, etc.) This means the man is exercising his “kingship” as vicegerent to the Lord in all areas of his life.

Still others receive a more particular call to church office (1 Tim. 3:1). His motives are to be biblical and Christ-like (1 Peter 5:1ff). Not only does one have the inward call of God, but also that call must be recognized as a qualified and legitimate call by the community of God’s people (Acts 6). He cannot merely assume that because he may be gifted and has that inner motive that he can assume the office in God’s church. . He must also be properly called of God through the means of God’s church (Jer. 23:32; Rom. 10:15; Heb. 5:4). This is what is called ordination.

What is Ordination?

noreply@blogger.com (D T Owsley, Pastor) — Fri, 18 May 2012 05:46:00 +0000

1.   Just because one believes he is called and gifted, does not necessarily make it so.
The gentleman could be self-deluded. One important concept in the selection process
to church office is that of emergence. In other words, qualified and gifted men will
emerge or rise to the top and be recognized by God’s people and leaders (Acts 6;
20:28; 1 Tim. 3:1). Scripture tells us that there is both the subjective and the objective
call of a man to office.

2.   Once the man has emerged, existing elders are to formally recognize them and
ordain them to ministry (1 Tim. 4:14). The man comes legitimately to the office, not on
his own, but by the appointment to serve (Acts 13:1-3; 14:23; Ti. 1:5).

3.   Ordination is an act that sets a man apart to the office. It is the church’s solemn
affirmation of and its public witness to his qualification, gifts, and calling.

4.   This is important to the purity and sound governance of God’s Church because
the person so ordained is ordained to a position established by God for His church.
     a.   The elder in official capacity comes as a shepherd appointed to the office by
          Christ.
     b.   He receives the mandate to minister under God with crucial duties
          (1)   as a servant (Matt. 20:25; Lk. 22:26),
          (2)   and as a shepherd (1 Peter 5)
          (3)   with care (1 Tim. 3:5)
          (4)   watching over their souls (Heb. 13:17),
          (5)   through love (Jn. 21:16).
     c.   He will also minister in Christ’s name by
          (1)   showing compassion for the distressed (Matt. 9:36; Mk. 6:34; Jas. 5:14),
          (2)   as one willing to lay down his life for them (Jn. 10:11ff).
     d.   He will guard the church (Acts 20:28)
     e.   He must serve it with diligence (Rom. 12:8; 1 Thess. 5:12; 1 Tim. 5:17;
          2 Tim. 2:15)
     f.   He must do so as a good example (1 Pet. 5:3).

5.   So, this godly office created by Christ (2 Cor. 3:9; 4:6) must be perpetuated
with sound, godly and faithful men who are gifted, called, and qualified (1 Tim. 1:11;
3:1-7; 4:14). It must be perpetuated through the laying on of hands by ordained
elders of the church (Acts 6:6; 13:3; 14:23; 19:6; 1 Tim. 1:5; 2 Tim. 1:6)

How to Love My Pastor

noreply@blogger.com (D T Owsley, Pastor) — Fri, 18 May 2012 05:35:00 +0000

(An application of 1 Corinthians 13)

All of these qualities of love find their source and perfect expression in God through
Jesus Christ. If I am truly in Christ, we should express these loving qualities more
and more, even toward my pastor. Fill in the blank spaces with your pastor’s name.

1. Does my communication with ____________________ come from a heart of love
     or am I just an irritating noise maker (1 Cor. 13:1)?

2. Do I use the gifts God has given me to lovingly serve ____________________
    (1 Cor. 13:2)?

3. Do I love ____________________ sacrificially? In what specific ways do I do so?
     (1 Cor. 13:3)?

4. Am I patient with ____________________? In other words, do I show an enduring
     restraint with him even when I have a right to act? Do I restrain my words and
     actions when wronged or provoked when I have a right to act, unless there is a
     particular sin I need to address through gentle rebuke (Matt. 18:15-22; Gal. 6:1).

5. Am I kind toward ____________________? Kindness proceeds from a tender heart
     that contributes to his good will and happiness (1 Cor. 13:4).

6. I am not envious of ____________________. I do not feel an uneasiness with the
     excellence, reputation or happiness he enjoys. I have no desire to depreciate him
     (1 Cor. 13:4)

7. I do not brag about myself to ____________________. This means that I do not
     have an anxious display of myself for the purpose of elevating my own life,
     especially at the expense of putting him down. I do not campaign for the center of
     attention (1 Cor. 13:4).

8. I am not arrogant, puffed up or swollen with a proud vanity (1 Cor. 13:4).

9. I am considerate and not rude with ____________________. I do not act
     unbecomingly or unseemly toward him, nor unnecessarily embarrass him
     (1 Cor. 13:5).

10. I seek ____________________’s greatest good and benefit (1 Cor. 13:5).

11. I am not easily provoked or angered by ____________________. I do not have
     a trigger temper that stems from bitterness (1 Cor. 13:5).

12. I do not keep a record of the wrongs suffered by ____________________ from
     which to make a plan for retaliation. Especially since Jesus Christ took the registry
     of my sins and my pastor’s sins and paid for them with his own sacrificial life and
     death (1 Cor. 13:5).

_____________
© D. Thomas Owsley

What Pastors are "Supposed" to Consider When Preaching

noreply@blogger.com (D T Owsley, Pastor) — Fri, 18 May 2012 05:07:00 +0000

Everyone knows good preaching - when they hear it. The problem often is, "good preaching" is rarely defined, but is almost always based upon each person's preferences. The pastor, who normally has to go through some sort of training, whether Bible school and/or seminary, is taught how to preach. The problem there is, "good preaching" is defined by the instructor and the books he uses as references.

I had three professors in seminary, and two in my doctoral program, who taught preaching (homiletics is the technical term). Each of the three seminary professors had quite different philosophies and methodologies for preaching. They did, however, agree on the basics of communication (voice projection, speed, volume, posture, eye contact, etc.).

In three of the churches I served there were many armchair professionals who insisted on critiquing (sometimes not a bad thing), criticizing (always a bad thing), or telling me how I ought to preach - and this coming from those who never studied the subject of preaching, or learned the art of communication, or had any experience in either!

About seven years ago, armchair professionals who were also elders, embarked on a mission to make me the best preacher ever. Problem was, they had not defined what good preaching was, let alone what best preaching was, and they had no training in either preaching or communication. They did know that they wanted me to preach like their favorite preacher; and they each had one who were about as different from the others as you could get.

They did me a favor, though. It provoked me to go back and get my doctorate, take additional classes in preaching and communication, and embark on a three year mission to learn all I could about both subjects and perhaps improve in the skill and art of "good" preaching.

By the end of those three years, I had read well over fifty books, subscribed to several magazines, evaluated famous and popular preachers, read well-known sermons of those good but dead guys (and some living ones too), and kept notes and journals. I can say that there was indeed improvement! About a 5% improvement, if one could actually measure it that way.

From this rigorous time of training I put together all the main points from all the resources. Thankfully there was quite a bit of redundancy, otherwise this blog would be about a thousand or so pages.

Well, the first point of all this is to relate how difficult preaching really is for the majority of pastors (and other ministers). It's tough! The second point is to share what things a person is supposed to consider when putting together a sermon or message, and what is supposed to be done while communicating the message. So, with that, I give you a summary of those must have considerations:

1. Read the Scripture with expression

2. Read the Scripture with clarity

3. Give an introduction:
a. That engages and gets the attention of the audience
b. Lays the foundation for the sermon theme
c. Makes obvious the sermon theme
d. Arouses their interest
e. Touches upon a need directly or indirectly
f. Is it relevant?
g. Does it have a ministry sentence (summary and main point that includes what the expected response should be and an element of appeal or challenge).

4. Make sure this is expository preaching
Which is “Bible-centered preaching. That is, it is handling the text ‘in such a way that its real and essential meaning as it existed in the mind of the particular Biblical writer and as it exists in the light of the over-all context of Scripture is made plain and applied to the present-day needs of the hearers.’” (S. Greidanus)

5. Concentrate on the original message, but recognize the discontinuity of progressive revelation, kingdom history and culture.

6. Does the sermon recognize the overarching continuity?
a. One faithful God
b. One covenant people

7. Focus upon the goal of the text

8. “To understand a text is to understand the question behind the text, the question that called the text into being” (Richard Palmer)
a. Redefine the specific issue
b. Search for the underlying principle

9. The form of the sermon
a. The main point of the sermon is clearly derived from the main point of the text
b. “An oral topical sentence must do far more. It must state the idea clearly, tersely, descriptively and formulaically so that not only does the thought become memorable by being part of a larger pattern; it must also have an intrinsic memorable quality in its own right, such as sharply descriptive nouns and verbs that make the milestones of the speech’s progression stand out clearly.” (Wilbur Ellsworth)
c. The sub-points of the sermon flow naturally from the main point and coordinate with each other? Are the transitions fluid, clear, obvious and helpful?
d. The content of the sub-points are adequately developed?
e. The content includes:
i. The person and work of Jesus Christ
ii. Salvation by grace in Christ alone
iii. An appeal to the conscience about sin and guilt
iv. A focus upon eternity
v. Accountability to God
vi. A call for a specific response of repentance and faith
f. The biblical passage is explained adequately?
g. Is it obvious that good exegesis has taken place?
h. Are the big themes of the Bible (God’s rule, covenant, grace, people, plan of redemption, His glory and the fulfillment of all these in Jesus Christ) reflected upon or touched by the sermon?
i. Does the original message to the original audience inform our current circumstances?
j. Use illustrations that help the audience get the point
k. Don’t use illustrations that detract from the main point
l. Does the sermon reflect the dialogical nature between God and his people?
m. Does the sermon convey the sense that the audience is one with the original hearers of the Scripture passage?
n. Does it employ gracious invitation?
o. Does is admonish with sober warnings?
p. Will it preach perseverance to believers?

10. Application
a. Is application spread throughout the text or is it placed at the end?
b. “What application does, then, is to “attach” to the simple interpretation of the passage the meaning for the congregation today in the context of their modern life situations…[w]hat this means is that not only must the preacher study the passage for its historical/grammatical meanings, but he also must:
i. Study the present situation(s) that the congregation faces,
ii. Study the various members of the congregation, who are facing it,
iii. Abstract the truth or principle that the Holy Spirit intended to teach from the passage,
iv. Discover how the writer applied this principle to his readers, and
v. Do the same today for his own congregation in their modern setting.” (Jay Adams)
c. Does the application flow from the text itself?
d. Does the application address people where they live?
i. Is it interesting?
ii. Is it for today?
iii. Does it address issues of the day?
e. Is the application evangelical (not moralistic), flowing from the grace of God in Christ?
f. Is the application specific, pointed and aimed at the conscience?
g. What difference will this sermon make?
h. Does it commend the Good News of God’s grace to the hearers?
i. Does the sermon take into consideration the various needs of the hearers in the congregation?
i. Unbelievers who are both ignorant and unteachable
ii. Some who are teachable, but yet ignorant
iii. Some who have knowledge, but are not as yet humbled…
iv. Some who are humbled
v. Some who believe…
vi. Some who have fallen…
vii. That the congregation is made up of mingled people (William Perkins in the Art of Prophecy)
j. Be careful not to communication that only the application of the text is relevant. “…[A]pplication is based on a proper comprehension of the passage’s meaning and they will probably not take the application to heart unless this is clear to them.” (Stuart)

11. The conclusion
a. Does it flow from the sermon?
b. Is it a well-rounded wrap-up of the sermon?
c. Is the purpose of the sermon obviously achieved?
d. Is the focus of the conclusion appropriate to the sermon?
e. Does it challenge the audience to think or do something specific?

12. Delivery and style:
a. Will it be effective (what is said and how it is said)
b. “Apart from life-related, biblical content we have nothing worth communicating; but without skillful delivery, we will not get our content across to the congregation. In order of significance the ingredients making up a sermon are thought, arrangement, language, voice and gesture. In priority of impressions, however, the order reverses.” (Haddon Robinson)
c. Preach in understandable vocabulary (be careful about using difficult theological terms unless you define them)
i. Is there varied and imaginative language?
ii. Is there sense appeal?
1. Is it visually effective?
2. Does it describe and employ the senses of taste, smell, see, hear, or feel? (Jay Adams)
3. Is there a vivid description?
4. Does it paint a picture for them?
d. Are the verbs active or passive? Is there action?
e. Consider verbal aspects:
i. Use good voice inflection and clarity
ii. Make sure the volume is varied and appropriate
iii. Is the voice clear and easy to listen to?

iv. Are there fresh or abundant metaphors, similes or good use of pictorial language?
v. Is there unnecessary verbiage?
vi. Does it respect everyone in the congregation, all levels of physical, mental and spiritual maturity?
f. Announce your points in the sermon only if is will help the audience understand or more clearly remember the Holy Spirit’s purpose of the text (Jay. Adams).
g. Is the sermon animated conversation?
h. Use appropriate body language
i. Do not lean on the pulpit
ii. Do not use any habitual physical actions that can be distracting
i. Is the overall appearance attractive or distracting?
j. Use facial gestures and expressions that are appropriate
k. Have good eye contact with the audience
l. Have a commanding presence in the pulpit
m. Is the sermon oral English or written English? (re: Jay Adams)
i. Oral English is more concrete, looser, less grammatically exact, more repetitious, more limited in use of vocabulary – especially in terms or jargon. It must be comprehended at the speaker’s rate – the first time over.
ii. Written English can be more compressed and concise, more technical.
iii. Is the sermon going to be presented in oral English or bookish English?
n. Consider the length of sermon (25-35 minutes):
i. “The true way to shorten a sermon is to make it more interesting” (H. W. Beecher)
ii. “Brevity may be the soul of wit, but the preacher is not a wit. A Christianity of short sermons is a Christianity of short fibre.” (P. T. Forsyth)
o. Is it relevant? Is the congregation involved?
i. Address general needs
ii. Address the whole person
iii. Use dialogue
iv. Use concrete and vivid language
p. Is there a love and zeal for preaching that at times can be described as a mania? (Acts 26:24; Jn. 10:20; 2 Cor. 5:13)?
q. Are you being authentic or trying to mimic someone else?
r. Take into consideration the manner of power preaching (Acts 4:29; 20:31)
i. Submit to the Holy Spirit in prayer
ii. Be full of zeal, intensity and boldness
iii. Proclaim with fear toward God and fearlessness toward man
iv. Anticipate God’s protection in the midst of suffering and opposition to the Word
v. Expect the Word to grow by God’s sovereign appointment
vi. Preach with compassion and tears (Acts 20:19,31)

13. Effectiveness
a. Speak with confidence and boldness
b. Speak with fire, conviction and unction
c. Will the sermon move or persuade the audience?
d. Was the audience taken into consideration? Think analytically about the audience:
i. How much do they know about the message?
ii. What, if any, are some misconceptions and/or prejudices that they may hold?
iii. What are some of the obstacles that may intrude in:
1. Communicating the message,
2. Persuading people of its truth, and/or
3. Motivating them to act on it?
iv. Are there any reasons why I might turn them off?
v. What technical terms will I need to use and to explain?
vi. How would I best illustrate the truth to this group?
1. What are the best areas from which to draw illustrations?
2. What sort of language should I use with this group to make my illustrations clear?
vii. What do I need to say in order to demonstrate how to implement the action(s) required?
viii. Is the audience varied enough in the above matters that I shall have to approach the question from more than one angle?
ix. Given the general spiritual condition of the congregation, how much truth can I communicate, and to what depth?

x. Is my problem with this group fundamentally to give them information, to persuade them to believe or disbelieve something (or both), or to get them to do what they already know and believe? Or is it a combination of two or more of the above? (Jay Adams)
e. Does the sermon consider that the people might be expectantly waiting for God to speak to their problem from it, or does it merely analyze the scriptural passage? (Jay Adams)
f. Will the sermon teach anything?
i. It is good, solid doctrine?
ii. Does it touch the mind?
iii. What will they know they did not know before?
iv. Will their faith be challenged?
g. Will the sermon offer hope?
i. Will it touch their lives?
ii. Will the sermon awaken wonderment?
iii. Is the preaching fresh and in a surprising way?
iv. Does it underscore the victory of the Kingdom of grace in our moment of time?
v. Does it tell them what is expected of them?
h. What kind of emotional response might the sermon evoke?
i. Is it warm or cold?
ii. Is there a sense of trust, courage, peace or guilt?
iii. Does it convey trust, assurance, confidence and love?
iv. Does it convey a sense of intimacy?
v. Does it speak to their personal relationship with Jesus Christ?
vi. Is it moving?
i. Is this an oral speech, a sermon? Or is it reading literacy? “Orality requires more use of illustrations, comparison, contrast and figurative language to stir the imagination and set up mental pictures in order for the listening ear to take in and process what is being heard.” (Wilbur Ellsworth)
j. If after people have listened to the sermon, will they come away anxious about themselves or reflecting on themselves? (D.M. Lloyd-Jones)
k. Does the sermon address the total person, so that the hearer becomes involved and knows that he has been dealt with and addressed by God through the preacher? (D.M. Lloyd-Jones)
l. Will this sermon humble the sinner?
i. Will this sermon exalt the Savior?
ii. Will this sermon promote holiness?
iii. Does this sermon glorify God?

14. Other considerations:
a. Does this sermon have the three essentials of truth, clarity and passion? (Dr. G. Campbell Morgan)
b. Does the sermon do justice to and profitable for the whole counsel of God (Acts 20:20, 27)?
c. Be sure that in all the sermon, from Old Testament and from the New – Christ and His death and resurrection condition everything else that is said. (Jay Adams)
d. Is the sermon Spirit-guided? (Jer. 1:9, 17: 26:2)
e. Is the sermon faithful to God (“…let him who has my word speak my word faithfully” Jer. 23:16, 28; Ez. 13:2,3).
f. Does the sermon “disturb the comfortable and comfort the disturbed?” (Rev. Chad Walsh) or “break a hard heart and heal a broken heart?” (John Newton).
g. Does it add to God’s Word (like the Pharisees) or subtract from it (like the Sadducees)?
h. Is there exposition, application and exhortation in the sermon (ex: Deut. 31:30; 32:44; Deut. 1:5; 4:1; 5:1-21; 8:1; 10:12ff)?
i. Does the sermon aim for corporate edification, unity, maturity and growth (Eph. 4)?
“…the explanation and application of the Word to the congregation of Christ in order to produce corporate preparation for service, unity of faith, maturity, growth and upbuilding.” (Rev. Peter Adam; p. 83).
j. Is this sound preaching or sound doctrine? “To be sound is to be healthy; healthy doctrine is doctrine which is not only true but also productive of godliness. Sound doctrine is healthy teaching; that is, it changes people’s lives.” (Peter Adam, p. 84).
k. Will this sermon help people to understand and receive Jesus Christ and Him crucified?
l. Recall that preaching well is not the objective, but rather the means to the end.
m. Is it theologically weighty and also pastorally appropriate?
n. Is the sermon tied to literacy or orality? “…when a listener to a speech or sermon is compelled to take careful and copious notes to comprehend and retain what the speaker has said, the result, whether consciously or not, is to return communication from orality to literacy as quickly as possible.” (Wilbur Ellsworth)
o. Don’t make the mistake of preaching the Gospel and hardly anything else but the Gospel, nor preach the rest of the counsel of God as if it were unrelated to the Gospel (Jay Adams)
p. Don’t preach in a way that resembles the lecture format by which aspiring young theologs almost exclusively are trained in seminaries. It may be fine for theological halls (at times), but it is not fine for the pulpit – IT IS NOT PREACHING! (Jay Adams).
q. Be careful not to “inadvertently convey the impression that the key to understanding the mind of God is found in the acquisition of an arsenal of highly technical and scientific skills. Over time men may come to regard the scriptures the way a biology student regards his proverbial frog; as a thing to dissect, rather than a source from which to hear God’s voice.” (A. G. Azurdia III)
r. Has regard been given to the “three essential principles of apostolic ministry…: the message, method, and means for ministry ordained by Jesus Christ? The divine message? Jesus Christ. The divine method? Authoritative proclamation. The divine means? The power of the Spirit of God.” (A. G. Azurdia III)
s. Which style of preaching is this: Reformational or Puritanical?
i. “For the Reformers, the whole sermon was application; what was added, attached, or folded in was done naturally, organically, as an integral part of the whole. From start to finish, as they interpreted the Scriptures for the congregation, at the same time, they preached what the text had to say about the people sitting before them. Application was made all along.
ii. In contrast, the Puritans exposited the text…they tacked on at the end of the sermon various and sundry ‘uses’ or ‘improvements on the text’ by way of application.” (Jay Adams)
iii. The form of the Puritan sermon would be Declaration, the Explanation, and the Application. The first two divisions were to convince the reason, while the last division was aimed at warming the heart’s affections into accepting the doctrine of the first division… The preacher’s aim should be first to convince the understanding and then to engage the heart. Light first, then heat.” (R. Bruce Bickel)
t. What is the aim? “If the aim of Christian preaching is more than intellectual enlightenment and moral reformation, but is, instead, the thorough-going transformation of people dead in trespasses and sins, then Christian preachers must rest their dependence solely upon the Spirit of the living God because such a transformation requires a power of an altogether supernatural kind. Stated simply, the power of the Holy Spirit is the sine qua non of gospel preaching, the one thing without which nothing else matters.” (Azurdia III)
u. Is the sermon merely expounding the text or does it preach Jesus – a living person with a living voice? (Wilbur Ellsworth).
v. Is the sermon a dissected transcript of the Biblical text rearranged into a lawyer’s brief with propositional truths? If so, is this faithful to the Scripture? (Don Wardlaw)
i. “If the text ‘makes its point’ in story form then we ought to seriously consider constructing a sermon that is faithful to the content and the form of the biblical text…” (D. Wardlaw)
ii. “…the goal is to study carefully the form of the text and how it, in its literary context, plays its part in carrying the message to its intended effect with the hearers…the example of miracle stories which ‘were designed to evoke a wow! from listeners. The wise preacher will guess that a turgid apologetic for miracles or, worse, any rational explanation of miracles may scuttle the sense of wow and, therefore, be homiletically inappropriate. If a passage wants to provoke amazement, it would seem homiletically respectful to aim at the effect.” (David Buttrick)
w. Don’ts:
i. Allegorize – searching beneath the literal meaning of a passage for the ‘real’ meaning.
ii. Spiritualize – discarding the earthly, physical, historical reality the text speaks about and crosses the gap with a spiritual analogy of that historical reality.
iii. Imitating – seeing biblical figures as merely individuals whose qualities we are to shun or mimic. It “tends to transform the biblical author’s description into prescription for today.” (S. Greidanus)
iv. Moralizing – “…means drawing moral inferences, usually things to do or become.” (Keck)
v. Apply “[u]nless you are convinced that it is the intention of the Scripture that it be applied in a certain way, no suggestion as to application can be confidently advanced.” (Douglas Stuart)

15. Personal considerations
a. Do I through this sermon serve God in Christ and the people well?
b. Is there humility, recognizing that in myself I am unable to speak for God? (Ex. 4:10ff)
c. Am I serving biblically?
d. “The Lord God has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens, wakens my ear to listen as those who are taught.” (Isa. 50:4)
e. Am I aware that it is God who makes me competent and sufficient to the task (2 Cor. 2:16; 3:5-6; 4:7)
f. Do I recall that I am powerless and that it is the Spirit and the Word that is effective?
g. Is the sermon preached from the heart to hearts?

h. Am I preaching this sermon as never sure to preach again, and as a dying man to dying men? (Richard Baxter)
i. Remember that “every passion in the preacher does not constitute unction. While it does not expel intellectual activity, authority, and will, it superfuses these elements of force with the love, the pity, the tenderness, the pure zeal, the seriousness, which the topics of redemption should shed upon the soul of a ransomed and sanctified sinner.” (Dabney)

The Glory of Plodding

noreply@blogger.com (D T Owsley, Pastor) — Fri, 13 Apr 2012 17:46:00 +0000

The original article is by Pastor Kevin DeYoung and borrowed from http://www.ligonier.org/learn/articles/glory-plodding/

__________________________________
The Glory of Plodding

by Kevin DeYoung

It’s sexy among young people — my generation — to talk about ditching institutional religion and starting a revolution of real Christ-followers living in real community without the confines of church. Besides being unbiblical, such notions of churchless Christianity are unrealistic. It’s immaturity actually, like the newly engaged couple who think romance preserves the marriage, when the couple celebrating their golden anniversary know it’s the institution of marriage that preserves the romance. Without the God-given habit of corporate worship and the God-given mandate of corporate accountability, we will not prove faithful over the long haul.

What we need are fewer revolutionaries and a few more plodding visionaries. That’s my dream for the church — a multitude of faithful, risktaking plodders. The best churches are full of gospel-saturated people holding tenaciously to a vision of godly obedience and God’s glory, and pursuing that godliness and glory with relentless, often unnoticed, plodding consistency.

My generation in particular is prone to radicalism without followthrough. We have dreams of changing the world, and the world should take notice accordingly. But we’ve not proved faithful in much of anything yet. We haven’t held a steady job or raised godly kids or done our time in VBS or, in some cases, even moved off the parental dole. We want global change and expect a few more dollars to the ONE campaign or Habitat for Humanity chapter to just about wrap things up. What the church and the world needs, we imagine, is for us to be another Bono — Christian, but more spiritual than religious and more into social justice than the church. As great as it is that Bono is using his fame for some noble purpose, I just don’t believe that the happy future of the church, or the world for that matter, rests on our ability to raise up a million more Bonos (as at least one author suggests). With all due respect, what’s harder: to be an idolized rock star who travels around the world touting good causes and chiding governments for their lack of foreign aid, or to be a line worker at GM with four kids and a mortgage, who tithes to his church, sings in the choir every week, serves on the school board, and supports a Christian relief agency and a few missionaries from his disposable income?

Until we are content with being one of the million nameless, faceless church members and not the next globe-trotting rock star, we aren’t ready to be a part of the church. In the grand scheme of things, most of us are going to be more of an Ampliatus (Rom. 16:8) or Phlegon (v. 14) than an apostle Paul. And maybe that’s why so many Christians are getting tired of the church. We haven’t learned how to be part of the crowd. We haven’t learned to be ordinary. Our jobs are often mundane. Our devotional times often seem like a waste. Church services are often forgettable. That’s life. We drive to the same places, go through the same routines with the kids, buy the same groceries at the store, and share a bed with the same person every night. Church is often the same too — same doctrines, same basic order of worship, same preacher, same people. But in all the smallness and sameness, God works — like the smallest seed in the garden growing to unbelievable heights, like beloved Tychicus, that faithful minister, delivering the mail and apostolic greetings (Eph. 6:21). Life is usually pretty ordinary, just like following Jesus most days. Daily discipleship is not a new revolution each morning or an agent of global transformation every evening; it’s a long obedience in the same direction.

It’s possible the church needs to change. Certainly in some areas it does. But it’s also possible we’ve changed — and not for the better. It’s possible we no longer find joy in so great a salvation. It’s possible that our boredom has less to do with the church, its doctrines, or its poor leadership and more to do with our unwillingness to tolerate imperfection in others and our own coldness to the same old message about Christ’s death and resurrection. It’s possible we talk a lot about authentic community but we aren’t willing to live in it.

The church is not an incidental part of God’s plan. Jesus didn’t invite people to join an anti-religion, anti-doctrine, anti-institutional bandwagon of love, harmony, and re-integration. He showed people how to live, to be sure. But He also called them to repent, called them to faith, called them out of the world, and called them into the church. The Lord “didn’t add them to the church without saving them, and he didn’t save them without adding them to the church” (John Stott).

“Love bears all things, believes all things, hopes all things, endures all things” (1 Cor. 13:7). If we truly love the church, we will bear with her in her failings, endure her struggles, believe her to be the beloved bride of Christ, and hope for her final glorification. The church is the hope of the world — not because she gets it all right, but because she is a body with Christ for her Head.

Don’t give up on the church. The New Testament knows nothing of churchless Christianity. The invisible church is for invisible Christians. The visible church is for you and me. Put away the Che Guevara t-shirts, stop the revolution, and join the rest of the plodders. Fifty years from now you’ll be glad you did.

(Old) Statistics on Pastors

noreply@blogger.com (D T Owsley, Pastor) — Wed, 26 Oct 2011 05:05:00 +0000

By Dr. Richard J. Krejcir

(original post can be found at http://www.intothyword.org/apps/articles/default.asp?articleid=36562)

What is Going on with the Pastors in America?

Here are some startling statistics on pastors; FASICLD (Francis A. Schaeffer Institute of Church Leadership Development). This quest started in 1989 as a Fuller Institute project that was picked up by FASICLD in 1998.

After over 18 years of researching pastoral trends and many of us being a pastor, we have found (this data is backed up by other studies) that pastors are in a dangerous occupation! We are perhaps the single most stressful and frustrating working profession, more than medical doctors, lawyers, politicians or cat groomers (hey they have claws). We found that over 70% of pastors are so stressed out and burned out that they regularly consider leaving the ministry (I only feel that way on Mondays). Thirty-five to forty percent of pastors actually do leave the ministry, most after only five years. On a personal note, out of the 12 senior pastors that I have served under directly, two have passed away, and four have left the ministry totally—that is, not only are they no longer in the pulpit, but they no longer even attend a church. And, I run into ex-pastors on a regular basis at conferences and speaking engagements; makes me wonder “what’s up with that,” as my kids would say.
From our recent research we did to retest our data, 1050 pastors were surveyed from two pastor’s conferences held in Orange County and Pasadena, Ca—416 in 2005, and 634 in 2006 (I conducted a similar study for the Fuller Institute in the late 80s with a much greater sampling).

Of the one thousand fifty (1,050 or 100%) pastors we surveyed, every one of them had a close associate or seminary buddy who had left the ministry because of burnout, conflict in their church, or from a moral failure.

Nine hundred forty-eight (948 or 90%) of pastors stated they are frequently fatigued, and worn out on a weekly and even daily basis (did not say burned out).

Nine hundred thirty-five, (935 or 89%) of the pastors we surveyed also considered leaving the ministry at one time. Five hundred ninety, (590 or 57%) said they would leave if they had a better place to go—including secular work.

Eighty- one percent (81%) of the pastors said there was no regular discipleship program or effective effort of mentoring their people or teaching them to deepen their Christian formation at their church (remember these are the Reformed and Evangelical—not the mainline pastors!). (This is Key)

Eight hundred eight (808 or 77%) of the pastors we surveyed felt they did not have a good marriage!

Seven hundred ninety (790 or 75%) of the pastors we surveyed felt they were unqualified and/or poorly trained by their seminaries to lead and manage the church or to counsel others. This left them disheartened in their ability to pastor.

Seven hundred fifty-six (756 or 72%) of the pastors we surveyed stated that they only studied the Bible when they were preparing for sermons or lessons. This left only 38% who read the Bible for devotions and personal study.

Eight hundred two (802 or 71%) of pastors stated they were burned out, and they battle depression beyond fatigue on a weekly and even a daily basis.

Three hundred ninety-nine (399 or 38%) of pastors said they were divorced or currently in a divorce process.

Three hundred fifteen (315 or 30%) said they had either been in an ongoing affair or a one-time sexual encounter with a parishioner.

Two hundred seventy (270 or 26%) of pastors said they regularly had personal devotions and felt they were adequately fed spirituality. (This is Key).

Two hundred forty-one (241 or 23%) of the pastors we surveyed said they felt happy and content on a regular basis with who they are in Christ, in their church, and in their home!

Of the pastors surveyed, they stated that a mean (average) of only 25% of their church’s membership attended a Bible Study or small group at least twice a month. The range was 11% to a max of 40%, a median (the center figure of the table) of 18% and a mode (most frequent number) of 20%. This means over 75% of the people who are at a “good” evangelical church do not go to a Bible Study or small group (that is not just a book or curriculum study, but where the Bible is opened and read, as well as studied), (This is Key). (I suspect these numbers are actually lower in most evangelical and Reformed churches because the pastors that come to conferences tend to be more interested in the teaching and care of their flock than those who usually do not attend.)

Here is research that we distilled from Barna, Focus on the Family, and Fuller Seminary, all of which backed up our findings, and additional information from reviewing others’ research:

Fifteen hundred pastors leave the ministry each month due to moral failure, spiritual burnout, or contention in their churches.

Fifty percent of pastors' marriages will end in divorce.

Eighty percent of pastors feel unqualified and discouraged in their role as pastor.

Fifty percent of pastors are so discouraged that they would leave the ministry if they could, but have no other way of making a living.

Eighty percent of seminary and Bible school graduates who enter the ministry will leave the ministry within the first five years.

Seventy percent of pastors constantly fight depression.

Almost forty percent polled said they have had an extra-marital affair since beginning their ministry.

Seventy percent said the only time they spend studying the Word is when they are preparing their sermons (This is Key).

Most statistics say that 60% to 80% of those who enter the ministry will not still be in it 10 years later, and only a fraction will stay in it as a lifetime career. Many pastors—I believe over 90 percent—start off right with a true call and the enthusiasm and the endurance of faith to make it, but something happens to derail their train of passion and love for the call.
Focus on the Family has reported (http://www.parsonage.org/) that we in the United States lose a pastor a day because he seeks an immoral path instead of God’s, seeking intimacy where it must not be found. F.O.F. statistics state that 70% of pastors do not have close personal friends, and no one in whom to confide. They also said about 35% of pastors personally deal with sexual sin. In addition, that 25% of pastors are divorced. The statistics I had with church growth resources is even higher. Pastors who tend to be very educated seem to have the ability to embark in sin on Saturday and preach the Word on Sunday without thinking anything is wrong.

Remember, Pride and Arrogance will be the diving board that will spring the pastor into the pool of sin and cause a church to fight amongst themselves!

Out of the 1050 pastors we surveyed during two pastors conferences held in Pasadena, California, 825, or 78% (326 in 2005 and 499 in 2006) said they were forced to resign from a church at least once. Sixty-three percent (63%) said they had been fired from their pastoral position at least twice. In the survey, we asked why they were fired—from the reasons given by the church board versus what they felt the reason was. We laid out 15 categories with a blank space to fill out what we may have missed: poor leadership, conflict with key staff or lay leadership, gossip, lack of funding, doctrinal divide, hardship on family, not connecting with membership, power plays, church council refusing to resolve conflict, resistance to their teaching, resistance to their leadership style or vision, failure to teach biblically, poor people skills, failure to follow job description, inappropriate relationship, or other sin. They gave us a top five main explanations on a scale of one to five, with few (8%) reporting on any of the other categories. These stats are based on number one response; at the same time, over 70% of pastors stated three of these five reasons. Here is the order (these findings have been retested and back up in internet polls done since 1998, and church survey studies done since 1980:

Four hundred twelve (412 or 52%) stated that the number one reason was organizational and control issues. A conflict arose that forced them out based on who was going to lead and manage the church—pastor, elder, key lay person, faction, ...
One hundred ninety (190 or 24%) stated that the number one reason was their church was already in such a significant degree of conflict, the pastor’s approach could not resolve it (over 80% of pastors stated this as number 2 if not already stated as number one, and for the rest, it was number 3!).
One hundred nineteen (119 or 14%) stated the number one reason to be that the church was resistance to their leadership, vision, teaching, or to change, or that their leadership was too strong or too fast.
Sixty four (64 or 8%) stated the number one reason to be that the church was not connecting with them on a personal level or they could not connect with them, or the church over-admired the previous pastor and would not accept them.
Forty (40 or 5%) stated that the number one reason was not having the appropriate relational or connecting skills as a pastor. (It is interesting that no one mentioned lack of teaching ability—only that their teaching was not accepted. Could this be pride?)

The other significant study of pastors that held similar results as ours was conducted by psychologist Richard Blackmon (with ties to Fuller Seminary and Dr. Archibald Heart), also reported by the Los Angeles Times newspaper. In 1985 as well as more recently too, Blackmon surveyed one thousand pastors from four major denominations in California, USA. His research, which was ongoing up to 2004, revealed that over 75% of ministers are extremely or highly stressed. He even found that 31.75% of the clergy surveyed had sexual intercourse with a church member—who was not their spouse! In addition, he found that 30% to 40% of ministers ultimately drop out of the ministry. His research goes on to say the average insurance costs to churches for dealing with mental breakdowns with clergy is four percent higher than any secular industry. Blackmon states that the significance of the stress is mainly based in the areas of personal finances, church finances, building issues, recruitment of volunteers, counseling issues, and visitation. Sermon preparation and teaching seem to be last on his list!

The stress, according to Blackmon, is a primary result of the continual, intense, care responsibility of pastors compared to a medical doctor who will see a terminally ill patient for an hour or so, then see them again in a few weeks. He suggests that the pastor must set personal limits for himself to maintain balance, develop relationships outside of the church, and to be in a support group with other pastors. Very good advice!

The problem, as we have found (and I agree with Blackmon, but as a symptom and not the prime issue), is that people lose focus on what the mission and central theme of the Church is. Both pastor and churchgoer miss the main theme of what a church is about, which is to know and worship Christ as Lord. So, when there is no growth from the pastor’s personal life, no discipleship, few people in Bible Study, then there is no mission or appropriate purpose for that church, and there are no goals; therefore, there's nothing really to do effectively. The result is the “shearing of the sheep.” Instead of being fed, they will feed upon one another, as well as the pastor, in a feast of conflict and strife. Since the church has nothing to do, then all the energies are turned inward to attack one another. I guess it beats being bored.

When I was with another church growth consulting firm, we did a major study of pastors and came up with some astounding statistics. We found that 90% of pastors work more than 50 hours a week. One out of three pastors state that being in the ministry is clearly hazardous for their families. One out of three pastors felt totally burned out within the first five years of ministry. Over 70% of pastors do not have anyone they would consider to be a friend, and hardly any pastors had any close friends. Ninety percent (90%) of pastors feel they were not adequately trained to cope with ministry coordination and the demands of the congregation. Seventy-five percent (75%) of pastors experience a significant crisis that they faced due to stress in the ministry (Fuller Institute, 1989-1992). We at the FASICLD retested that data by various means starting in 1998 and also retested the results in an internet survey form several times over the last eight years. We found it has slightly worsened. Most pastors now work up to and more than 60 hours a week. Hence, why the divorce rate among pastors is rising and pastor’s children rarely stay in the church or keep their faith. In both studies, over 40% of the pastors reported serious conflicts with their parishioners every month. This leaves pastors physically tired, spiritually weary, and even distant from God! Thus, they cannot properly minister or connect with their flock.

There was a poll taken by a sociologist named Jeffrey Haddan (“Prayer Net” Newsletter, Nov. 13, 1998) in which he polled over 7,400 Protestant ministers. He found that 13% to 51% of ministers, depending on their denomination, accepted Jesus' physical resurrection as a fact. His poll states between 19% and 60% of ministers believe in the virgin birth of Jesus. The poll goes on to say between 67% and 95% of ministers believe that the Scriptures are true in faith, history, and practice. These statistics are extremely despairing. What do these ministers think they are doing? What is their purpose? And, what are they trying to accomplish in God’s Holy Church? If you are the church leadership and you do not believe in the tenets of Scripture, you have no business being in leadership and certainly no business being the Shepherd and teacher of the flock. What you are is a wolf in sheep's clothing, which will be harshly judged by God.

We at FASICLD conducted a simpler internet poll in 2005 of 2,245 pastors and another 1050 in person by our surveys in pastor’s conferences as seen above. Because we are reaching Reformed and conservative Evangelicals, the stats are very different. We found that over 90% of pastors polled believe in the resurrection, virgin birth, and the validity of Scriptures (we did not get into the various aspects of inerrancy). The significant problem we found is the “buzz” or willingness to go beyond belief into trust, and then model that to their congregations. Being beat up in the ministry wears them down and derails their focus.

The result of both studies is this: the pastor must be theologically sound. A pastor who does not have a good theology is like an engineer who does not know math; he or she would totally be unable to do the job of designing. A pastor that is not theologically sound is like a surgeon who does not know anatomy and physiology; would you want him or her to operate on you? Would you want a lawyer representing you who does not know the law or the court system? When we are in the pulpit proclaiming the truth of Christ, it better be just that—the truth of Christ, not our inclinations, new ideas, or the latest trend in theological thinking. All these new waves of theology just confuse and alienate the body of Christ, who are the parishioners we serve and are called to protect from false doctrine, rather leading to God's truth. Most of these new ideas keep changing and conflicting, and only last a few years until the next latest theological fad comes into play. Why play with the fire of that game when God’s truth remains the same and only our creative thinking keeps changing? It's good to be creative as long as it does not go against the teachings of Scripture!

The results of the survey are that pastors face more conflict, more anger, and more expectations than ever before. At the same time, they work long hours and have little pay, little reward, and produce their own dysfunctional families because of their absence. And, to top it off, they are not being adequately trained nor fed spiritually. I need to state clearly that this is not true of all pastors; there are many who are excellent in obeying their call, pastoring great churches, and being there for their families who are growing in the Lord. And, as a pastor, I must be aware of this so I do not fall in these traps myself. The statistics tell us that many more pastors have not learned to balance family and ministry or adequately deal with the immense struggles of the job. Thus, many are not able to lead their church where it needs to go because they have not been where they are seeking to lead others in growth or in spiritual formation. I totally sympathize with them, yet I call pastors to wake up to what they are doing, and why they are doing it. At the same time, hey church, take care of and respect your pastor!

The bottom line is this: if you are a pastor your job is to serve Christ first and foremost! Thus, it is imperative that we do not become thoughtless or uncaring concerning the buildup and practice of our personal faith. In so doing, we are also to be aware of and embrace the opportunities Christ has and will still bring for us. Our focus must be on the main thing and Christ is the main thing and at the same intention we are not to negate or neglect our personal faith development or our family. If we do, we personally fail and thus our churches will fail too and our family fails and we create the massive destruction, conflict, chaos and strife that has become so rampant in so many churches. We are called to do the opposite to discord and conflict, we are called to bring cohesion and community and show the character and love of Christ first to ourselves, then our family and then our church. In so doing we bring growth, maturity and love, being in and practicing “true spirituality!”

If we do not have a desire to pursue the call of God, we have to ask ourselves why and what is in the way. Why are we in ministry? We have to ask, what is the role of pride and the desire of sin and how is it blocking us from proclaiming Christ as a pastor? Sometimes, we may not recognize sin and will perhaps rationalize it away. This happens especially when solid biblical theology or teaching is not being rooted in us and not thus being taught from us, then our churches become just social clubs of gossip and contention or entertainment and not the real effectual Chuirch of Christ where He is model and shown as Lord. Remember, our election is proven by our obedience, fruit, and growth in Christ!

As pastors, it is our call and duty to be on guard against the erosion of biblical values and damage to our and our churches beliefs and biblical mindset (Psalm 123:3; Mark 4:19)!

Remember, churches fail because we as pastors fail; we tend to place our needs and desires over the Lord’s. It is His Church and we are His servant. Let our focus be on the right target—that is, His Way and not ours! We are called to a higher purpose. We are not called to ourselves. We are to lead others to Him, not to our self. Ministry is a wondrous call, it can be joyful and fulfilling; it is also a dangerous thing because we are before a Holy God. Yes we have grace, but we have responsibility too!

A Pastor's Expectations of Church Members

noreply@blogger.com (D T Owsley, Pastor) — Fri, 23 Sep 2011 20:47:00 +0000

Years ago, when my family and I wanted to join a church in Southern California we participated in the required membership class. In some previous churches in which we were active there was no formal membership, let alone membership classes. When we moved to Southern California we joined a mega church. They had formal membership in which prospective members sat through two Sunday School classes which addressed the church’s constitution and presented their various ministries. At the conclusion of the second hour we became formal members.

When we purchased a house some distance away in San Diego County we decided to join a smaller (185 or more people) church. The pastor and elders took membership far more seriously. This was new and refreshing to us. Yet the surprise came when they required those of us who went through the eight-hour membership class and wanted to join, to sign a membership covenant. Neither my wife nor I had ever heard of such a thing, so it seemed a little odd. The membership covenant outlined ways the pastor and elders promised to serve those of us who were members. Then it listed a dozen or so expectations for their church members. Reading over the covenant and seeing nothing about which to be alarmed, we both signed it. In the course of the following week the pastor and elders interviewed us. Two Sundays later we made public professions of faith and were formally received during the worship service. It was a big deal.

Since then, there was only one other church that had such a thing. This kind of membership covenant is something Peacemaker Ministries strongly urges churches to implement. In fact, regardless of a church’s affiliation, Peacemaker Ministries provides a recommended covenant for members. You can find more information on their website at : http://www.peacemaker.net.

Reflecting upon that covenant it dawned upon me how it might be a way to balance the expectations church members have of their pastor (and elders). Church members often feel free to voice, even demand, their expectations of pastors (or elders) with little regard for the impact those expectations (good or bad, true or false) have on the men serving in church office. After all, church members’ expectations are the primary reason why pastors leave a pastorate or leave the ministry altogether.
What expectations do church members and regular attendees typically have? From my personal experience and based upon what many fellow pastors have told me over the years, the great majority of those expectations fall outside God’s own requirements for pastors (and elders). In other words, they are little legalisms. While I could probably write another book, the subject and title of which might be 1001 Common Expectations for Pastors, this is not the place to elaborate.

My point is: church members do have expectations of their church leaders, but church leaders have expectations of local church members. Perhaps the pastor expect things like, “She must never be critical of me,” or “Every participant in activities will always show up early or on time,” or “The youth should pay attention to my sermons as much as I paid attention when I was their age.” To require those things would be to set up another bunch of little legalisms and commit the same error or sin . That would be plainly wrong.

Nevertheless, pastors and elders would be right to draft and communicate a list of expectations for all members within the local church that are biblically determined. Allow me to propose such a covenant:

Our objective is to see every member and regular attendee serving and ministering to God and to one another in the love of Christ in order that we all become one new and mature Body who lives in the unity of the faith (Eph. 4:13), in an intimate full-knowledge of Jesus that fosters a deep love for and full imitation of Christ (Eph. 4:13), and who lives in the truth that is spoken and expressed through love (Eph. 4:15).

Therefore, I make a commitment to:
* Glorify God by serving Him in regular, corporate worship each Sunday (unless I am providentially and legitimately hindered).

* Grow out of my “comfort zone” and grow more and more in grace and truth in my personal relationship with God in Christ (Eph. 4:18; 2 Pet. 3:18)

* Grow out of my “comfort zone” and grow more and more in a godly, personal relationship with God’s people at _____________________ Church (Matt. 22; Jn. 15:12; Jas. 2:8; 1 Pet. 1:22; 4:7ff; 1 Jn. 4:7-12; 5:1).

* Regularly pray for others in the church (Acts 13:1-3;James 5:15; Eph. 6:18-19; I Tim. 2:1-4).

* Actively edify others by encouraging them in their spiritual growth and development of Christ-like character (Acts 20:32; Rom. 14:19; 15:2; 1 Cor. 14:26; Eph. 4:12-13; 1 Thess. 5:11).

* Exhort and encourage others by giving aid, strength, and comfort, and by being a real friend in time of need (Heb. 3:13; 10:24-25; 1 Thess. 4:18; 5:11).

* Lovingly admonish others (to admonish means ‘to train by the Word through encouragement, reproof, or protest’) (Rom. 15:14; 1 Cor. 10:11; Eph. 6:4; Col. 1:28; 3:16; 1 Thess. 5:12, 14; 2 Thess. 3:15; Titus 3:10).

* Showing love by seeking to do good to others through self-sacrifice and giving (John 13:34-35; 15:12; 1 Thess. 3:12; 4:9-10; 1 Pet. 4:8; 1 Jn. 3:11, 23; 4:7, 11; Rom.15:2; 13:8-10; Gal. 6:10 ;1 Cor. 13; Col. 3:12).

* Having a servant’s attitude and actively serving others in meaningful ways (Rom. 12:10; Eph. 5:21; 1 Pet. 5:5).

* A regular and obvious demonstration of true affection to others (Rom. 12:10; 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Pet. 5:14).

* Practice hospitality (at least twice this year for someone with whom I am not very familiar; this could involve having them for supper, dessert, coffee, enjoying a picnic with them, etc.) (Rom. 15:7; I Pet. 4:9).

* Serve this church as a whole by using my talents and spiritual gifts (John 13:14; 2 Cor. 4:5; Gal. 5:13; Phil. 2:3-8; Rom. 12; 1 Cor. 12; 1 Pet. 4:10).

* Handling the failures of others with grace, mercy and love (Eph. 4:2, 32; Col. 3:13; James 5:16).

* Be an active peacemaker in our church (Prov. 19:11; Matt. 7:1-5; 5:23-24; 18:15; Eph. 4:32).

* Not condemn others in matters of personal conscience (Rom. 14:13).

* Not destroy the character of another by my words (Gal. 5:15, 26; Eph. 4:29; James 1).

* Not lie to others (Col. 3:9).

* Not speak evil against another person (James 4:11; 5:9).

* Verbally and actively support the vision, mission, and goals of our local church.

* Participate in the annual congregational meetings.

Before God I will seek to put off whatever is keeping me from loving and serving my church family as myself, and work toward putting on Christ through His Word and by the power of the Holy Spirit.
My name: ______________________________________
_ _ _ _ _ _ _
Certainly you could think of a more comprehensive list or one that more completely satisfies (even generally) the requirements the Scriptures have for God’s people within the local church. What do you think?

My Expectations of Church Members

noreply@blogger.com (D T Owsley, Pastor) — Fri, 23 Sep 2011 20:40:00 +0000

It is rare that a week goes by where, as a pastor, I have not failed, disappointed or offended someone within the church. I know because people feel the freedom and apparent need to tell me. That can be discouraging. In fact, I’ve observed that there is a corresponding corollary between the frequency of failing, disappointing and offending, and the level of discouragement on my part.

In those more sobering and clear-headed moments, I am able to evaluate what was said to me about those failures, disappointments and offenses against what Scripture says. On the one hand, it is a constant reminder of my sinfulness, weakness and inadequacy. On the other hand, it is a commentary on the nature of people’s expectations of me as a pastor. Merely evaluating the comments or criticisms over the past several weeks, it has been quite obvious that most of those failures, disappointments or offenses were not against God but against members’ expectations.

That got me thinking. What if I, as a pastor, took the liberty to assess church members based upon my personal expectations of what I want from them? Granted, all pastors do that to some degree; but I am not talking about all pastors. I‘m talking about what I want! I am talking about taking the same liberty that so many church members (and deacons and elders) do: judge others within the local church according to their own personal standards.

So, allow me to expose my selfish desires for what I want, expect, demand(?) of all church members within any church in which I serve. Here’s the shortlist:

1. For every member and regular attendee to be at every event I am at.

2. To be faithful to every Bible study or class I teach.

3. To be early to Bible study, Sunday school and worship.

4. To be attentive to everything I say and teach.

5. To learn more from me than from any other teacher or pastor.

6.To give undivided attention to every sermon I preach (never be bored, never fall asleep, never miss a sermon).

7. To never compare me with any other pastor or preacher, unless it’s in a positive way.

8. To idolize me more than all of their current idols and superpreachers.

9. To have each person or family invite me and my family for supper at least once a month.

10. To do what I ask them to do and go where I ask them to go.

11. To anticipate when I will get sick or enter the hospital, and attend to me accordingly.

12. To always pray for me.

13. To adore my wife.

14. To think my children are perfect and wonderful.

15. To never correct me, scold me, rebuke me or say anything negative to me.

16. To read every article, blog or book I write, and like them.

17. To speak glowingly to everyone they know about how wonderful I am.

18. To bring people to my church every week in order to make the church grow in a way that will break all records (so that I too can be featured in Christian magazines and go on speaking tours).

19. To not expect me to live up to what the Bible says a Christian should be.

20. And certainly not expect me to live up to what the Bible says a pastor should be and do (that’s just too unreasonable).

21. To always be available when I call.

22. To always be home when I come to your house.

23. To like the same personal tastes and preferences I like.

24. To enjoy the same games and sports as I.

25. To like the same music that I do, especially in church services and events.

26. To dress according to my preferences and standards.

27. To always be pleasant and kind to me.

28. To tell me how much you like what I do or say (I would be angry at you if you don’t).

29. To never have any expectations of me (such as having to be at every class, Bible study, or worship service because I do have other things I want to do, you know?)

30. To visit with me when I feel like you need to (and you should have the foresight and intuition to know when that is).

31. To always send me birthday cards (gifts would be awesome).

32. To read the same books, magazines and journals that I do so we can discuss them at my pleasure.

33. To make sure everyone else in the church is doing what they need to do in order to make me happy. If they don’t then I will threaten to leave.

34. To fulfill this list and anything else I can think of.

35. And never to think I’m ever being selfish expecting these things!

Because, as we know, church is about my kingdom coming and my will being done; for mine is the kingdom and the power and I want the glory, forever and ever…

What are the Priorities, Purpose and Duties of an Elder?

noreply@blogger.com (D T Owsley, Pastor) — Sat, 17 Sep 2011 02:48:00 +0000

A. God gifts, calls, and ordains a man to an office that has certain Biblical duties and tasks.

There are three images in the New Testament for the office of elder:

1. He is a father of the household of God (Matt. 13:52; 1 Tim. 3:5).

2. He is a shepherd of God’s flock (Acts 20:28; 1 Peter 5:2).

3. He is a co-ruler in God’s assembly (Heb. 13:7, 17; 1 Thess. 5:12, 13), and therefore do so.

B. As a man called to the office of elder he has certain priorities:

1. To serve the Lord first of all (Acts 20:19; Gal. 1:10; 1 Thess. 2:4; Eph. 6:6-7; Col. 3:22-24).

a. Reflected in the highest emphasis of studying and serving God’s Word and devoted to prayer (Acts 6:4 20:20,27).

b. Along with the other elders he is to confront opposition with sound teaching
(Eph. 4:15).

c. He serves the Word and hence help to feed the flock of God (1 Pet. 2, 5).

2. The elder serves the congregation:

a. It is obvious that his priority in church is to equip the saints for service
(Eph. 4:11,12).

b He also, along with the elders, warns of the consequences of sin (Col. 1:28-29).

c. The elders priority is to arm God’s people for spiritual warfare (2 Cor. 11:13ff;
Eph. 6).

C. As an elder there are certain functions and duties required:

1. To be an example to the flock of God (Ti. 2:7,8; Heb. 13:7; 1 Pet. 5:3)

a. He is to be an example of a godly life (1 Tim. 4:6).

(1) By keeping himself right with God

(a) By guarding his life (Acts 20:28).

(b) By walking in the Spirit (Gal. 5:16).

(d) Through active, regular prayer and study (Acts 6:4; 1 Tim. 4:13-16; 2 Tim. 2:15).

(e) Through proper delegation of certain tasks to deacons (Acts 6).

(f) By separating from selfish interests (Acts 20:33-35; Rom. 13:8).

(2) He holds himself in a wise and biblical balance

(a) Keeping his home in order (1 Tim. 3:4-5).

(b) Being a good steward (1 Cor. 4:1-2; 9:17; Col. 1:24-25).

(d) As true sacrifices unto the Lord (Phil. 2:17; 2 Tim. 4:6; Acts 20:24; 31:13; Phil. 3:7-8).

b. He is also to be an example to the flock in knowledge and application of
biblical doctrine (1 Tim. 4:16).

2. He is to be a sound teacher of the Word of God (Mk. 6:34b; 1 Cor. 12:28,31; Col. 1:28; 1 Tim. 3:2; 5:17; Ti. 1:9; Jas. 3:1; Rev. 7:17).

3. As a shepherd of God’s flock (Acts 20:28; 1 Pet. 5:1-2):

a. He comforts the sheep, nourishes them with compassion (Matt. 9:36; Mk. 6:34; Jas. 5:14)

b. He is engaged in protecting the congregation (Jn. 10:11,15; Acts 20:28-30; Ti. 1:9; Eph. 4:14; Heb. 13:17)

(1) From outer enemies (2 Cor. 11:12-15)

(2) From inner enemies (2 Tim. 2:16-18; Jude 12-13)

4. He is a godly ruler (Heb. 13:7,17; 1 Thess. 5:12-13; 1 Tim. 5:17)

a. Through the proper interpretation and application of Scripture to life within the
Church.

b. By making provisions for the good order and well being of the church.

c. By exercising the keys of biblical discipline (nurture and chastisement) (Matt. 18:15-18).

d. By not lording it over God’s people.

What are the Biblical Expectations of a Deacon or Elder?

noreply@blogger.com (D T Owsley, Pastor) — Sat, 17 Sep 2011 02:12:00 +0000

What are the Expectations of a Biblical Officer?

(See 1 Timothy 3:1-7; Titus 1:6-9; Acts 6:1-6)

At minimum:

1. Maintain a regular, daily practice of time alone with God in Bible reading and prayer

2. Have lives marked by moral and spiritual integrity.

3. Have a wholesome reputation among believers and unbelievers alike.

4. Have a firm grasp and conviction of the truths of the Christian faith as revealed in the Scriptures, and must be able to teach those truths.

5. Must have the spiritual capacity to discern, expose and withstand the assaults of heresy and unbelief (elders).

6. Must have homes that reflect an atmosphere of harmony, godliness, and genuine hospitality.

He reflects the required character of an elder (substantially, though not perfectly):

1. He is above reproach (1 Tim. 3:2; Titus 1:6)

a. Not to be laid hold of; nothing in his life is open to rebuke.

b. Here is the reference to the general character or sum total of those godly virtues. It means he is not open to censure, having an impeachable integrity; in accord with Biblical requirement for leadership.

2. Restrained Control (1 Tim. 3:2; 1 Thess. 5:6,8)

* He is temperate.

* There is sobriety of life, free from excesses; not inebriated with the issues of life.

* He is self-controlled through the work of the Spirit of God (Gal. 5; Phil. 2:13) and by godly wisdom. (This does not carry with it the idea of a strictly disciplined person, but rather one who is disciplined and properly flexible in the use and application of all things for the glory of God.)

a. Restrained control in that you are gentle (2 Sam. 22:36; Psalm 18:35; 1 Timothy 3:2,3)

* The idea of gentleness, a very important quality in a godly leader, is that of being patient, mild, reasonable, and full of grace and graciousness.

* Does not insist on having his own way.

* Gentleness sees people as sensitive beings and deals with people where they are and encourage them to grow.

* Shows carefulness in choosing words and expressions so as not to needlessly offend (Gal. 6:1). At the same time he is not afraid of offending; in other words hurting people’s feelings is not a motivation for what he thinks or does.

* Reflects care, affection and good will toward others (Eph. 4:2).

* He is not abrupt, rude, terse, tactless or critical in my communications. This is a quality the godly leader is to pursue (1 Tim. 6:11).

* He exercises the fruit of God’s Spirit (Gal. 5:23; Phil. 4:5).

Here are some characteristic ways to be biblically gentle:

(1) A true gentle man

* approachable (my personality has no sharp edges)

* firm, but diplomatic even when correcting opponents (Gal. 6:1; 2 Tim. 2:23-25)

* kind and gracious like Jesus Christ (Matt. 11:29; Acts 24:4; 2 Cor. 10:1; 1 Thess. 2:7).

* God has granted him with wisdom that is a biblical and exercised in gentleness (James 3:17)

(2) Gentle in that he is not pugnacious (1 Tim. 3:3; Ti. 1:7 )

* Not a striker at home with my wife and children, nor with anyone else. Not physically abusive.

* Not prone to violence; not given to blows; not a fighter.

* Not one who is harsh with words or verbally abusive.

*Doesn’t lash out when hurt or incite arguments, nor alienates people by an attacking manner.

* Is not eager to always make his point or get his way.

* Does not follow through with a hot temper. (Prov. 3:30; 15:18; 17:14; 20:3; 25:8; 26:17; Phil. 2:3)

(3) Gentle in that he is not quarrelsome (1 Tim. 3:2, 3; 2 Tim. 2:14)

* Demonstrates an aversion to verbal fighting, quarreling, and arguing.

* However, he knows what, when, and how to debate rightly.

* Does not rejoice and take delight in outdoing others and defeating their ideas and beliefs; thus, no harsh dogmatism or strongly offensive approach toward people. Not a contentious disputer (1 Tim. 6:3-5; 2 Tim. 2:22-26; Ti. 3:9).

* He has and displays a sense of peace, tranquility, and calmness. He is a peacemaker; one who is able to bring calm to a stormy situation. (Eccl. 10:4; Matt. 5:9; Rom. 12:18; 14:19; Heb. 12:14; Jas. 3:17)

Restrained control in that he is not greedy (1 Tim. 3:3; Ti. 1:7)

* The acquisition of money or things (that which sustains or makes up life) is not a high priority in my life.

* His life is characterized by simplicity and humility in attitude and economic style.

* Heavenly priorities dominate (Matt. 6:33).

* His possessions do not reflect comfort-seeking in things or in undue accumulation of needless things.

* He has a firm conviction in resisting dishonest and shady methods for acquiring money or things.

* He is free from the love of money, especially since this is often one of the deadly temptations for a godly leader (1 Tim. 6:5-10; Acts 20:33; 2 Tim. 3:6-7).

c. Restrained control in that is not given to selfish anger (Ti. 1:7)

* He is not prone to anger; not overly passionate.

* No trigger temper or character that is generally irritable.

*Not too easily offended, thus unapproachable and unpredictable in temper (Pro. 16:32).

d. Restrained control in that I am not given to much wine (1 Tim. 3:3; Ti. 1:7)

* He does not linger over wine; not over-indulgent or a drunk; controlling the wine, it does not control the man.

*The principle is one of control over bodily appetites (Gen. 19; Prov. 20:1; 23; Eccles. 10:17; Isa. 5:11; Isa. 28:1; Luke 21:34; Rom. 13:13; Eph. 5:18).

e. His overall character is that he is self-controlled (Ti. 1:8)

* There is a mastery over self.

*His passions and appetites are controlled.

* He is not lazy, gluttonous or given to filthy talk (Eph. 5:4).

*He has an ordered life, one reflecting heavenly pursuits and priorities (Acts 24:25; Rom. 6:12; Jas. 3:2; 2 Pet. 1:5-7; Matt. 26:41; 1 Cor. 10:12; 1 Pet. 5:8).

3. Humble (not self-willed) (Luke 14:10; Phil 2:3; Ti. 1:7; Jas. 4:10; 1 Pet. 5:5)

* He is not willful, obstinate, domineering, and arrogant.

* He does not stand hard on “everything” he believes, and do not insist on his own way, ideas, or beliefs. In other words his principles have not become unbreakable laws for others (Rom. 14).

* He has a genuine interest in others and in what they say and do.

* Being self-willed is also characteristic of one who delights much in his own appearance, performance, or status to the obvious neglect of others.

* Humility is the prerequisite to being teachable, thinking rightly about myself (Rom. 12:3, 10, 16), rightly seeing myself before the face of God. This is a quality I am praying for and ever growing in.

4. Holy (Ti. 1:8)

* Religiously, biblically devout, pious.

* Manifestly more like Jesus Christ than like my culture and the world.

*Consistent in carrying out the basic Gospel duties in private and public affairs of life. Living out the Spirit-filled life of Christ. (Lev. 11:45; Luke 1:74,75; 2 Cor. 7:1; Heb. 12:14; 1 Pet. 1:16; 2 Pet. 3:11)

5. Hospitable (1 Tim. 3:2; 5:10; Ti. 1:9; 1 Pet. 4:9)

* The love of Christ in me exhibits itself by loving my neighbor as oneself.

* Genuinely and demonstrably kind to others, even strangers.

* He is generous. This love of heart is expressed in the open door, demonstrating a kind, compassionate, welcoming Savior.

* As a biblical leader I am a model and pacesetter in this. (Rom. 12:13; Heb. 13:2).

6. Just (Ti. 1:8)

* Means upright, righteous; impartial in dealing with people.

*He is able to forget personal interests and seek the truth in situations, in inter-personal conflicts, or as an umpire over differences.

* He lovingly but boldly speak what is right; with an ability to hear both sides and weigh the evidence honestly (Deut. 16:20; Psa. 82:3; Prov. 21:3; Isa. 56:1; Rom. 13:7; Col. 4:1).

7. Lover of good (Ti. 1:8)

* He has a love of virtue, of godly men and good things. My affections are attached toward the Lord, to

good things and godly people rather than being drawn toward worldly pleasures and gratifications.

* His concern is toward holiness, Spirit-empowered obedience to God’s Word, an anticipation of the

world to come.

* He has a love of God’s truth rather than such things as position, fame, abilities, possessions, etc., which are soon to pass away (1 Thess. 5:21; Heb. 3:6; 4:14; 10:23; Rev. 3:3).

8. Prudent (1 Tim. 3:2; Ti. 1:8)

* In other words he has a sound and self-controlled mind.

* A developed skill in the art of life, having learned the ropes of applying the Word to life’s issues.

* Temperate, not controlled by impulse but by Biblical principle.

* Responsible, as opposed to a feeling-oriented life.

* His life reflects Biblical priorities, demonstrates sound thinking, and right decision making because I am thinking God’s thoughts about the issues of life.

9. Respectable (1 Tim. 3:2)

* Well-ordered, well-arranged, decorous in behavior and speech. The term may refer to 1. Manners, etiquette, and personal habits; 2. Simplicity of life-style rather than eccentricity or extravagance; or 3. A general reference to a rightly ordered life.

* He has inoffensive and unblameable socially acceptable manners.

* He is gentlemanly in the treatment of women, in dress, hygiene, eating habits, and sociability with various people.

* He is respectable because he respects others (men, women, young, old). Also unpretentious, modest, with an easy going life-style.

Additional Questions for Personal evaluation:

A. Personal Life

* Fears and loves God?

*Meets the moral and spiritual qualifications of 1 Timothy 3 and Titus 1 (Substantially, not perfectly)

* Practice regular Bible reading and prayer.

* Serious about obeying God and obeying God’s Word.

* Is killing sin and growing in grace, and it is evident by the fact that he is not the same today as he was a year ago, or five years ago, or ten years ago.

* Teachable, eager for learning more spiritual truth.

* Teachable and eager to learn and strengthen his gifts and talents.

* Hunger for grace, truth and righteousness.

B. Family Life (if applicable)

* His home reflects an atmosphere of harmony, godliness, and hospitality

* Has a good relationship with his wife that evidences conformity to the standards of Ephesians 5:25-28? I am practicing self-denying love that serves, nourishes and cherishes my wife.

* Rules his children with a graceful, loving, but firm hand.

* Consistently practicing biblical discipline and love toward his children (i.e.: verbal instruction and corporal correction).

* His marriage and family life is a model that can be commended to others.

* His wife and children respect, honor and submit to his godly leadership.

* He provides spiritual leadership to his wife/family.

* His wife and children are following his spiritual leadership.

* The home evidences a commitment to spiritual priorities.

* His wife has godly priorities.

* She is committed to ministry in the local church also.

* She supports him in serving as a deacon or an elder.

What to Look for In Someone Who May Become a Deacon or Elder

noreply@blogger.com (D T Owsley, Pastor) — Sat, 17 Sep 2011 01:55:00 +0000

What are the specific qualifications and characteristics we are looking for in a leader who may become a deacon or elder?

1. A believer in Jesus Christ, who has been a member in good standing at ______________________ at least one year.

2. He is faithful and shows an above-average commitment to the Lord, his family and the church.

3. He has substantial character requisites as outlined in the Scriptures (1 Tim. 3; Titus 1, etc.)

4. He is filled-controlled by God the Holy Spirit.

5. He has spiritual gifts that would suit him to the office. He has been and is now demonstrating those gifts in service to God and His church, and the demonstration of those gifts are obvious to many, if not most, of the members in the church.

6. He is mature. Someone who is mature demonstrates it by a sincere concern and care for God and others that is equal to or more than a concern for his own desires.

7. He exhibits leadership qualities, especially:

o In taking the initiative.

o By seeking to serve others.

o Having a genuine desire and pursues personal growth: spiritually, mentally, emotionally, socially, and in health.

o Being humble, and therefore teachable, willing to become more like Christ.

o In the fact that people recognize him as being a leader to some degree.

o His relationship with his wife and family (if applicable) - he leads his family.

8. There is the principle of emergence (see Acts 6), which is to say that a potential elder or deacon rises to the obvious view of others within the church. He is or would be already living and performing as a deacon or an elder in such a way that people would not be surprised at all by the selection of the man.

Elders - We are Servants First and Foremost

noreply@blogger.com (D T Owsley, Pastor) — Sat, 20 Mar 2010 19:35:00 +0000

“Servant,” and not “pastor” is the most important and prominent, biblical term for
any Christian believer in church leadership! Surprising? It was to me. Like most church
people I had accepted the common belief that a lead elder in the local church is properly
called “pastor” because the idea of pastor (or shepherd) is the key to understanding the
role and title of that church office. Yet, it is not.

In the New Testament, perhaps the most descriptive word that illustrates what it
means to be an elder as a spiritual leader in Christ’s Church is that of “shepherd” or
“pastor.” Indeed, that is the term and the paradigm for true biblical leadership.

However, the overarching model in Scripture for a pastor, which ties all other
roles and duties together is that of servant, just like Jesus the grand Servant. Christ
declared that anyone who desired to be great in his kingdom must be a servant, just as he
had come not to be served but to serve, even to the point of sacrificial death (Matt. 20:26-
28). That was God’s mission for him – the eternal Son of God came to be a man, and in a
radical reversal of human proclivities became a lowly slave in order to accomplish the
high purposes of God (Phil. 2:7; Heb. 12:1-2). He was and is the perfect prophet, priest
and king, the wonderful shepherd, teacher, healer, and savior; but he executed all those
roles through God-ordained, God-directed service. Jesus was and is the consummate
humble servant (Isa. 49:5; Luke 22:27; Heb. 3:1-6), the One who was self-sacrificing
(John 10:11, 15; cp. Luke 10:34, 35).

Jesus made it clear that the manner in which his disciples were to function, rule,
lead, and shepherd the citizens of God’s kingdom was in the form of a willing servant
and a humble slave. That was the object lesson the Master taught in Luke 22 when he
said that while he sat as the premier one at the table he really sat as servant. Then, when
he wanted to summarily demonstrate what he had been teaching all the while about the
nature of his disciples’ role and position in the Kingdom, he dressed down and acted just
like a common slave washing his disciples’ feet (John 13:1-17). This living parable was
punctuated by Christ’s own teaching: “You call me Teacher and Lord, and you are right,
for so I am” (Jn. 13:13 ESV). In other words, they were right to address and treat him as
dignified royalty. Yet though this King of kings and Lord of Lords had every right to
claim his place and title he does something dramatically profound, once again a reversal
to humanity’s sinful nature – he declares himself an honorable servant: “If I then, your
Lord and Teacher, have washed your feet, you also ought to wash one another's feet”
(John 13:14)! And should his disciples be as dense as many of us, he explains exactly
why he said and did what he said and did: “For I have given you an example, that you
also should do just as I have done to you. Truly, truly, I say to you, a servant is not
greater than his master, nor is a messenger greater than the one who sent him. If you
know these things, blessed are you if you do them” (John 13:15-17). Christ’s people are
servants, and leaders in Christ’s church are servants of servants. A major reversal from
the natural world! That’s the nature of Christ’s kingdom and Church.

To understand how radical and also how degrading was Christ’s self-imposed
position and the place of his disciples we must understand the nature of the ancient slave.
There were several Greek terms for servant or slave.1 The first and more common
word was doulos that identified the person as being on the opposite side of the class
spectrum of freeman or citizen master-owner. A doulos-slave was owned either by the
government or by a personal master. The public doulos-servant had no rights, but could
control a city’s treasury and, as such, wield considerable influence. The doulos-slave
owned by a personal master was the more common type of servant. As a non-person he
or she had absolutely no rights: no right to marriage, to children, or to protection as a
person, but merely protection as the master’s property. The slave existed for the master’s
purposes. The will and desires of the master were to be obeyed and fulfilled. Anything
the master wanted of the slave he got – anything!2

The Romans had over a dozen different terms that defined the nature of the
slave’s duties: a cook, farmer, footman, gardener, messenger, prostitute, steward,
storekeeper, etc. In other words there could be specialist slaves and those might include
the role of teacher or physician. A doulos-slave could be given the responsibility to
oversee the finances and run the household, in which case he was a household steward
who had control over the master’s other slaves (Matt. 8:9).

There was also the pais or paidos, which described someone of a child’s status
(Matt. 2:16; Luke 8:51). When these terms referenced an adult it was to identify a
servant or slave who would most likely always remain in that status of a “boy” unless
some gracious circumstance emancipated him and brought him to the legal status of a
man.

Another type of servant was a diakonos who rendered service, help or aid to
another, many times voluntarily. Usually the tasks were of a necessary, but mundane or
menial nature. The very term itself did not necessarily mean he or she was a slave; but he
or she served or ministered in some capacity. The individual could be a waiter at a
special function or a household servant. The diakonos-servant may or may not have been
paid.   Those godly men specially gifted and filled with the Spirit of God whom God
called to serve alongside the apostles in order for the apostles to dedicate themselves to
the tasks God had ordained for them were called deacons (diakonos) (Acts 6).

One other Greek term the Bible uses is the huperetes-servant. This was an
assistant or helper who was given the task of carrying out the expressed will and explicit
orders of another. He could be a court officer (Matt. 5:25), an officer in the Jewish
Sanhedrin (Matt. 26:58), a king’s attendant (John 18:36) or an attendant in a synagogue
(Luke 4:20).

Of all those above the most contemptible, despicable position of that day was that
of a doulos-slave. Yet, it is that very classification Jesus, Lord of the universe, took upon
himself (Phil. 2:6-8). Jesus was God’s master servant who came to serve and not be
served (Mark 10:45; Luke 22:27). He is the glorified paida-servant of God (Acts 3:13;
3:26; 4:27, 30). Jesus fulfilled the model of God’s Old Testament doulos-slaves Moses
(Deut. 34:5; Ps. 105:26; Mal. 4:4; Rev. 15:3), Joshua (Josh. 24:29) and King David (2
Sam. 3:18; Ps. 78:70; Luke1:69; Acts 4:25). Jesus came not only as God’s slave but

As the steward-slave, Jesus was and is the overseer of God’s other servants or
slaves. He told the disciples that if anyone would serve him that person must follow him,
and wherever Jesus would go his servant would also be there. Not only that, those who
serve the Christ-Servant will be honored by the Master-Father (John 12:24-26). Later,
Jesus identified another position his disciples have – they would also be his friends (John
15:15-27). His point was not that they were emancipated from serving their Father-God,
or Christ, or one another, but that they were now privy to understand the will of the
Master in some ways similar to Jesus. But the specific will they were to understand was
the inevitability of being persecuted and suffering just like their fellow doulos-servant
Jesus (John 15:20) would be. All true disciples of Jesus Christ are doulos-slaves of their
Master. And therefore all disciples hold that same level status with all the other doulos-
slaves of God.

Jesus, the master servant, orders his subordinate servants to minister just like him
(Matt. 20:25-28; 23:11-12; Mark 10:43, 44; Luke 22:26-27; John 13:1-20). That means
Christ’s disciples, who would be given the Holy Spirit, would be empowered as apostles
to lay the foundation for the New Testament people of God. Being ministering servants
they had Christ’s delegated mandate and authority, and indeed were to administer their
positions first and foremost as servants to the Lord (1 Cor. 4:1-2; Tit. 1:7). After Christ’s
death and resurrection this rag tag group of class-inferior men was elevated to a
remarkably high and lofty position in the eternal body of Christ. Nevertheless, they and
all those who immediately followed in their footsteps had the mind of Christ in them.
That is, since Jesus set aside his rightful place as God and lived for others as the Servant
of servants (Phil. 2:3-7) they did too. If he did, and they did, so should we.

In the New Testament the term that most frequently classifies one in the role of
oversight and administrative rule in church government, is not “pastor.” For that noun is
used only once, in Ephesians 4:11 and the verbal form “to shepherd” is used in Acts
20:28 and 1 Peter 5:2. The overwhelmingly most popular terms for this role are the
doulos-slave or diakonos-servant. The person in this position is a serving minister.

However, the challenge we have today is the word minister tends to pack baggage that
escapes the lowly, humble service role of a slave. Perhaps the pastor should be labeled
slave or steward-slave? Yet again, he is a slave to Christ and of God, who sacrificially
serves others (John 10:11, 15; cp. Luke 10:34, 35). Other slave-disciples are not masters,
even over the specially called and ordained minister, the supervisory servant of God’s
household.

The identities given to the apostles, elders and pastors in the New Testament fully
illustrate this. They are all classified as doulos-slaves or diakonos-servants that do
specific ministries (Acts 6:4; 2 Cor. 3:3). Peter, James, John, and Jude are doulos-slaves
of God and the Lord Jesus Christ (2 Pet. 1:1; James 1:1; Rev. 1:1; Jude 1:1). Paul uses
doulos-slave and diakonos-servant at least as often as the title apostle. This is because
more than anything else he is called to serve God, the saints (Rom. 15:25; 2 Cor. 8:19),
and even Gentile unbelievers.   He is a doulos-slave (Rom. 1:1; Gal. 1:10, Phil. 1:1; Ti.
1:1) and a diakonos-servant (Eph. 3:7; Col. 1:23, 25). At his conversion, God abruptly
called and appointed Paul to be God’s huperete-servant (attendant, assistant who carries
out the explicit orders of his master) of the Gospel of Christ to the Gentiles (Acts 26:16-
18).   Paul identifies what he does service or ministry (Acts 20:24, Rom. 11:13, 2 Cor.
3:1-6; 4:1-2, and 1 Tim. 1:12). Luke later says that he received his information for the
Gospel record he wrote from the eyewitnesses and huperete-servants of God’s Word
(Luke 1:1-2).

These apostles were not the only slaves or servants. Paul’s young protégé and
fellow servant Mark, author of the Gospel, was useful for diakonos-service (2 Tim. 4:11),
as was Paul’s son in the faith, Timothy (1 Tim. 4:6; 2 Tim. 4:5). Phoebe, a godly woman
and friend of Paul’s was a kind of servant (Rom. 16:1-2). Other men, often recognized as
church planters or pastors were diakonos-servants, commonly translated ministers:
Archippus (Col. 4:17), Epaphras (Col. 1:7), and Tychicus (Eph. 6:21; Col. 4:7).

The ways in which God’s slaves or servants minister vary. They are to serve as
slaves to God (2 Cor. 6:4; Tit. 1:1, 7) and of Christ (Phil. 1:1; 2 Tim. 2:24). These
ministers must understand along with others that their lives and ministries are living
sacrifices to God (2 Sam. 24:24; Acts 20:24; 21:13; Phil 2:7; 3;7-8; 2 Tim. 4:6). Through
love they serve one another like a doulos-slave (Gal. 5:13), using whatever gift(s) God
gives in order to doulos-serve one another (1 Pet. 4:10). The Corinthian church, fellow-
saints and servants with Paul, did this when they ministered to the saints in Jerusalem
through their financial gifts (2 Cor. 9:1, 2, 11, 12).

All believers in Christ are equal as humble slaves (Acts 2:18; 1 Cor. 7:22; Eph. 6:6;
Col. 4:12; 2 Tim. 2:24). They are called to do God’s bidding, serve Christ, and minister
to one another. Yet, as we have seen, some of these slaves have been called, gifted,
trained and ordained to be steward-slaves in a special office ordained by Christ (2 Cor.
3:9; 4:6; Eph. 4:11ff). These stewards administrate and oversee God’s household by
means of God’s Word through love (Matt. 28:18-20; Mark 6:34; Acts 20:20; 1 Cor.
12:28, 31; Col. 1:28; 1 Tim. 1:3; 3:2, 16; 4:11-12; 6:2-5; Jas. 3:1 Rev. 7:17).
Additionally, they serve in the mysteries of God (1 Cor. 4:1). Performing service in
Christ for God’s people (2 Cor. 4:5) ministers are to do so with diligence (Rom. 12:8; 1
Thess. 5:12; 1 Tim. 5:17; 2 Tim. 2:15).

These special types of servants, placed in their respective roles and particular office,
are answerable to God. They are to live for Christ, never to be ashamed of him (2 Tim.
1:8-11; 2:11-13), always to be focused on Christ (Gal. 2:20; Phil. 1:21; 2 Tim. 2:8-13)
and always ready to suffer for Christ (Luke 21:19; 2 Tim. 2:3-7; 3:10-12).

Therefore, the ministering elders are called to train and discipline their lives for
godliness (1 Tim. 4:7-11) so as to become and serve more and more like Jesus Christ the
perfect servant (Matt. 20:25-28; 23:11-12; Mark 10:43, 44; Luke 22:26-27; John 13:1-20;
2 Cor. 3:10; 1 Tim. 4:14-15; 6:11; Tit. 2:12; 2 Pet. 1:4). After all, the pastor or elder is to
model Christ (2 Cor. 12:18; 1 Thess. 2:10-12; 1 Tim. 4:12; 1 Pet. 5:3). The ministering
elders are also to put to use the good gift(s) the Lord has placed upon them. What’s
more, they are called upon to fan the flame or rekindle the gift(s) of God in their lives (1
Tim. 4:14; 2 Tim. 1:6).

Further, these ministers are to serve God’s people as Christ’s stewards, meaning their
priority is to serve the Lord before serving others (Acts 20:19; Gal. 1:10; 1 Thess. 2:4;
Eph. 6:6-7; Col. 3:22-24), and to serve the Lord by serving others. Biblically, ministers
are not cater to, aim to please, or fear people (Gal. 1:10; Deut. 10:12; Eccl. 12:13; Ps.
118:6; Isa. 12:2; 2 Tim. 1:7; 1 Pet. 1:17; 2:17). No judgment is to be leveled against
them by fellow servants of Christ based upon the personal preferences or desires they
might have (Matt. 20:20-28; Rom. 14:1-4). As Bob Schaper, a seminary professor, often
told his students, “I am your servant, but you are not my master.”

While the slave or steward is the all-encompassing paradigm for those who have been
gifted, called, tested and ordained to the office of ruling or teaching elder they minister
primarily through God’s Word (Mk. 6:34b; Jn. 21:15ff; Col. 1:28; 1 Thess. 5:12; 1 Tim.
5:17; 1 Pet. 5:1ff; Jas. 3:1) and through the various roles identified by God in his Word.
The roles include serving as a shepherd (Jer. 3:15; John 21:15ff; Acts 20:28; 1 Pet. 5:12),
a professor-teacher, a preacher, parent, a peacemaker, a mentor and model, and as an
evangelist. The servant-minister is also described in roles as an athlete (1 Cor. 9:24-25;
Phil. 3:14; 2 Tim. 2:5; 4:7-8; Heb. 12:1), a craftsman-worker (2 Tim. 2:15; 1 Tim. 5:18),
a farmer (2 Tim. 2:6), messenger (2 Cor. 8:23), a soldier (Phil. 2:25; 2 Tim. 2:3-4), a
steward (1 Tim. 4:12; Ti. 2), and a good worker (2 Cor. 6:1; Phil. 2:25).

Since “servant,” and not “pastor” is the most important and prominent, biblical term
for a Christian believer in church leadership it would do all of us well to take that to
heart. How should those of us who are ruling and teaching elders think about our roles?
Like servants of Christ. How should those of us who are ruling and teaching elders
function in our roles? Like servants of Christ.

1 Bauer, 1979; BibleWorks 5, 2002; Brown, 1979

2 BibleWorks, 2002; Cowell, 1980, pp. 95-107; Davis, 1912, pp. 90-97; Frame, 2006;
Gill, 2006; Glancy, 2006; Stark, 2003, pp. 295-300.
came to be a diakonos-servant to Israel (Rom. 15:8). Like a perfect slave, Jesus put his
life subordinate to the cause of the Father’s will.

Dr. D. Thomas Owsley
(Adapted from Chapter 8 of my book, The Perfect Pastor? FL: Xulon Press, pp. 131-
135.)
Also blogging at http://imperfectpastor.wordpress.com/

Keep your pastor

noreply@blogger.com (D T Owsley, Pastor) — Thu, 03 Sep 2009 05:32:00 +0000

How to Keep the Pastor You Love

By Jane Rubietta

Here are excerpts from a good book that church staff, elders and/or members should read:

Guidelines for Better Church-to-Pastor Communication:

Be honest about expectations.
Communicate unwritten rules about the church and parsonage. (If the coffee pot is an idol, tell the ministerial family so they don’t unwittingly use if for a social or for the staff barbecue at the manse.)
Write down the unwritten rules.
Be willing to negotiate on those rules!
Get the job description and benefits/ compensation.
Ask questions to clarify.
Assume nothing.

P. 50 – Jane Rubietta: How to Keep the Pastor You Love

One day a week scarcely suffices for clergy or anyone to recharge emotionally, physically and spiritually; keep one’s home in order and in repair; and have quality and quantity family time. Ministers do not move from glory to glory but from crisis to crisis. Even if they took their one allotted day off, it is not enough to keep them from becoming one of those untimely funerals. P. 54 – Jane Rubietta: How to Keep the Pastor You Love

The Omniscience Quotient: Expectations and the Pastorate:

“You didn’t come to see my mother while she was so ill.” The woman’s eyes burned holes in Rev. Stewart. “Where were you when we needed you?”

The pastor’s voice was low, gentle. “Alice, when did you tell me she was in the hospital?”

Alice dropped her gaze mumbling, “You should know. I-I thought you knew.”

The minister, who often acts as a lightning rod, was a likely target for Alice’s pain over her mother’s death. Her anger, which steamrolled to the point of threatening Rev. Stewart’s pastorate, began to dissipate through conversations with the pastor and the pastor-relations board.

Somewhere, a universal, unwritten expectation exists: that pastors have a direct, intuitive crisis line revealing the problems and needs of parishioners. These hidden assumptions have led to pastoral depression and guilt, and result in conflict in many churches.

Pp. 55-56 – Jane Rubietta: How to Keep the Pastor You Love

Expectations are the reason 33 percent of clergy leave their pastorate.

Pastors “are one of the most frustrated occupational groups in our country…the reason may have much to do with their inability to live up to the expectations placed upon them.” P. 57 – Jane Rubietta: How to Keep the Pastor You Love

Pastors, spread too thin and too far for maximum effectiveness for the kingdom, risk losing their ministries, their faith and their joy. Most have experienced personal and professional crises that threatened to incapacitate their work.

For example, spiritual drought, isolation and unachievable expectations can destroy families. Over two years Dallas Theological Seminary professor Dr. Howard Hedricks collected 246 names of ministers who confessed to moral failure. They had four common characteristics: they were not having personal time with God, were counseling the opposite sex, had no close friends and had the attitude, “It cannot happen to me.”

Stress and burnout both lead to isolation, creating an endless downward spiral.

Pp. 65-66 – Jane Rubietta: How to Keep the Pastor You Love

Depression is prevalent among ministers. One survey found that 67% of female clergy experience depression in their ministry; among male clergy, the number was 60%. P. 66 – Jane Rubietta: How to Keep the Pastor You Love

Forty-nine percent of pastors say “Pastoring this church has been difficult on my family.” P. 89 – Jane Rubietta: How to Keep the Pastor You Love

“Eighty percent of practicing pastors think ministry negatively affects them or their families.”

“Most pastors work in excess of 70 hours a week. Seventy percent don’t take a week of vacation during the year, and 60 percent don’t get a full day off during the week.”

P. 90 – Jane Rubietta: How to Keep the Pastor You Love

The Perfect Pastor Chapter Two

noreply@blogger.com (D T Owsley, Pastor) — Mon, 31 Aug 2009 01:11:00 +0000

IS MY PASTOR QUALIFIED?

Daniel’s head was buried in his hands, elbows sunk into his knees when the part-time secretary bolted into the office. “I’m sorry,” she apologized, “I didn’t mean to interrupt your praying.”

Practically in tears the thirty-seven-year-old pastor dismissed her interruption with a polite, “No problem. What do you need?” Melissa was impressed that Dan was so passionate in his prayers, but he felt guilty for not being honest enough to correct her. He was not praying; he was wallowing in pity and self-doubt about his role as pastor.

“Ms. Dumpleton is here to see you again. She’s pretty upset.” When isn’t she? Dan thought. The woman was the bewitched Gladys Kravitz, Little House’s Harriet Oleson and Cinderella’s wicked step-mother balled up into one powerful matriarch of the church. The silver-haired woman made a fortune being a tough businesswoman, and wielded all kinds of influence because of it, and because her family’s long history in town. Since she inherited the town’s original hardware store that serviced nearly all county contractors, her deep pockets financed the construction of the picturesque facility, complete with red brick, white pillars and a handsome steeple. Given that she financed the loan for the acreage and built the structure with her money, she believed she was entitled to respect, which in her dictionary meant power and control. She was an example of what G. Lloyd Rediger wrote, “A general sense of entitlement is growing in the church, as well as in society. Church members feel entitled to comfort and privilege. If a pastor does not please them, they feel free to criticize and punish. The business mentality that pervades the church says if the CEO (pastor) does not produce, he should be fired".

Her heels hammered the creaky wood floor until she came to the office door. Irma Dumpleton impatiently barged in, barreling, “Mr. Lee! Mr. Lee, I tried all day yesterday to get you. Where were you?”

“Yesterday was my only day off, Ms. Dumpleton,” he replied with restraint.

“Well, I left you plenty of messages and you should have returned them. Pastors are supposed to be available any time they are needed!” she rebuked as if he was one of her young employees. She had no time to sit, and as usual got right to the punch line. “I’m here to tell you that my brother is finally going to deal with you! Everyone is disappointed in you. It’s about time something is done about your inability to pastor this church!” That was nothing new. In fact it was almost a mantra with the woman. For some reason, about every ten days, she had this apparent need to make clear the pastor’s job description or his failures. She insisted on telling him at the office because he successfully avoided her after church on Sunday. Without waiting for him to reply, not that his reply was important to her, she announced that her brother was going to deal with him at the elders’ next meeting. Her brother was an important elder, she reminded him. Having done her duty she rushed out as quickly as she blustered in.

He got up from his desk and pulled on the new door knob. The old wood door meowed until it was firmly shut. He didn’t know whether to throw something and cuss or have an emotional meltdown. He chose to sulk in a stupor. It was barely twenty minutes when the matriarch’s brother called. “Yes, Mr. Dumpleton? What can I do for you today?” the minister said with all the composure he could muster. Bernie Dumpleton had served as elder for over forty years. In fact, he was a founding member of the church. Most of the members feared the Dumpletons.

Even though Bernie Dumpleton had a dry sense of humor and seemed personable enough, he was controlling and critical. He nearly always got his way. “The elders and I have been talking. We just want you to know that your preaching is not good and it is certainly not great. What we need in the pulpit is a great preacher. So we have a plan. I’m going to teach you how to preach. I’m going to teach you good grammar because your grammar is terrible. The elders will critique you on a weekly basis. You will submit your sermons to me, I will edit them, and you will then preach what we approve. Later in the week the elders and I will meet with you to tell you how to better communicate. Now, we hope this plan is acceptable to you. We will discuss it Thursday night. Do you have any questions?”

Too stunned to respond, Dan automatically replied, “Not at this time.”

“Very well. Good day!”

I would have never thought pastoring would be such a challenge, Dan thought. He wondered what happened to his long-held dream. No sooner had Dan become a Christian when he had this impulse to be a pastor. He could visualize doing what his first pastor did: preaching, discipling, teaching, counseling, spending time with people, serving others, and helping to oversee church activities. Other pastors he personally knew seemed to make a difference, and he wanted his life to make a difference too; an eternal difference. Those pastors were also as happy and fulfilled as his first pastor. Their lives and ministries made a big impression on Dan, so that the more he thought about becoming one the more excited he got.

Years later his dream came true. Dan was filled with exhilaration when his first church called him to serve. He entered the pastorate thinking he could have an incredible impact upon the lives of the church members, and take the town for Jesus. He worked tirelessly and enthusiastically at his sermons, Sunday School and Bible study lessons, along with all of the other pastoral tasks. When his dream fell apart after four years, he was crushed. He was ready to give up his passion altogether. However, a new opportunity availed itself, and Dan believed the second church could not be any more challenging than the first. So he took it. But thanks to people like Irma and Bernie he was dead wrong.

At first Irma’s abrupt imposition and Bernie’s arrogant dictate stunned him. Now Dan was hot. With his secretary next door and others within earshot, he confined his tirade to the arena of his mind. What to do? He is supposed to be submissive to his fellow elders, but this did not seem right. On the surface it appeared they were well- intentioned, yet he doubted his preaching was that bad.

Dan walked the half block home for lunch. There his wife prodded him into revealing why he was so obviously angry. Dan was not in the habit of bringing such matters home, but under this latest challenge he gave in. She tried to comfort her Danny, but he didn’t want comfort. He wanted action. As far as he was concerned the old man’s apparent display of pious aid was really camouflaged manipulation. After inhaling half of his meal he escaped to the home office and called the first of three seasoned pastors. No answer, so he shot off a two-page email describing the recent encounters. He sent another email to his pastor friend and mentor before dialing the third man. Thankfully he reached his old pastor and was calmed by the discussion. His counsel seemed wise, but Daniel would wait for replies from the others before formulating any action plan.

Late that evening he heard from the other pastors. Each had a different perspective on the matter, but all agreed on the crucial points. First, this was indeed a form of manipulation, and if the pastor gave in, he would forever after be expected to cater to the Bernie’s and the other elders’ every wish and whim. So Dan could not submit to them in this way. Secondly, he needed to demonstrate humility by admitting that he was not a great preacher. That he knew. It was, in fact, a major part of his personal turmoil as pastor. Third, he needed to formulate and present a counter plan. Such an admission would show he agreed with the need for improvement, though not on their terms. None of Dan’s advisors had ever heard of an elder editing or rewriting the sermons for the pastor. Unable to sleep, Dan put on paper an alternate plan, and the approach he would take at the elders’ meeting.

A short night of sleep does not make it easy to grasp the obvious or to evaluate things with a level perspective. Daniel tried hard anyway. He mentally rehearsed similar events of his five years as an ordained minister.

When the embattled man settled into his desk chair he picked up the page Melissa had typed for him. She was a very organized and efficient part-time secretary. The twenty-five-year-old single woman grew up in town and stayed after graduating from the local community college to help her widowed mother. She often typed excerpts from books or magazines that Dan had highlighted to help him with his research or sermons. The page was what he had been reading the day before when he was interrupted. It was on the state of the contemporary American pastorate, and it astounded him. He read that each month over 1500 pastors leave the ministry each month due to conflict in churches, burnout or moral failure. Eighty percent of Bible school or seminary graduates leave the ministry within the first five years of entering. Half of all pastors are so discouraged and disillusioned with ministry would seek other work if they could. A majority of pastors believe they are unqualified, and overworked. Most believe they did not receive the kind of training really needed to pastor in today’s church (Arnold, 2002; Wolfe, 2004). “Man, I can relate!” Dan mumbled to himself.

As a whole the previous congregation had no problems with Dan’s sermons. With the exception of one family and regular Sunday complaints from two well-meaning men most of the people seemed to receive his messages well and were challenged or comforted by them. The two men were on opposite sides of a theological debate on preaching. The one man complained Dan did not have enough law or application. The other carped on Dan for using application. After all, preaching with application was supposedly usurping the Holy Spirit’s role.

The local leadership at his first pastorate failed to inform the new kid on the block of their philosophy of ministry, but neither had Dan asked. Since that experience, Dan learned that it is good to come to the interview at a prospective church with a list of hard questions (see Appendix A). Meeting after meeting the church leadership revealed the kinds of ministries or programs acceptable to them, but very few were acceptable to Dan. Nevertheless, he figured that over time he would change his views and comply with their desires, they would change their views and comply with his, or both parties would come to a compromise. He was a poor mathematician. During that time they informed him that his vision and mission for the church was wrong. This amused him since he formulated the vision and mission largely from notes he took at seminary, which they respected, and a book on the church by Edmund Clowney (1995), whom they admired. He ended up leaving because neither side would change their views of ministry.

One intervening denominational leader determined that it was a case of bad leadership on Dan’s part. At a meeting of the oversight board an elder told him, “You know, some men aren’t cut out to be pastors.” The implication was obvious. The chair of the oversight board tried hard to steer the discussion in a different direction, but the insinuation seemed clear: Dan was not competent enough to be a pastor, and as an appointed leader he was a big reason for the church’s problems. Months later in another meeting, they surprised him by asking him to resign.

Dan and his family came to Grace Church with high hopes and expectations. It was a new start. A little less idealistic, he still expected things would go well, particularly since the candidating process, a unanimous vote and a great installation service appeared to indicate a good and long term of service. In spite of these foretastes, he quickly learned about clusters of people with allegiances to former pastors, and about the critical spirit among the leadership and a small, but vocal faction. Dan was quickly measured against each and every one of the previous pastors and fell short on many, many points. He did not preach like any of them, and certainly lacked the quality of those radio and television celebrities. He did not lead like Pastor S., or teach as well as Pastor B. There was no question he was not the door-to-door evangelist like Pastor K.

Even though Dan allowed the jibes and cuts to get him down, he came to his senses when his wife wisely posed, “If all those previous pastors were so great, and this church is so fantastic, then why aren’t any of them here today? Why have so many pastors come and gone over the years? Danny boy, I don’t think it’s all about you.”

Still, it was not easy to be the brunt of relentless criticisms, deserved or otherwise. Neither was it easy to have 6 percent of the congregation behaving as if the church was theirs to own and rule.

Monday was fun day. Tuesday was quiet and productive administratively. A pastoral visit was planned. Dan would take along his young seminary intern. After a delightful supper and a slice of Mona’s heavenly, pudding-saturated devil’s food cake Dan kissed the children good night and took off for the visit. It was his goal to visit a family a week in their home, but it turned out more realistic to visit two a month. He often went alone, though from time to time one of the other elders went with him. The elders frequently reminded him that a good shepherd visits once a week and expressed disappointment when he did not. They even suggested visiting two families in one night. Dan tried that but found people liked to talk longer than the allotted thirty minutes. Besides, he was more interested in getting to know the people than merely marking off one of his assigned duties. Twenty minutes accomplished little other than to read a verse, pray and offer a few platitudes. It did not count for the elders that he and Mona got to know people when they hosted at least one family a week in their home for supper or dessert.

Thus far, pastoral visits had gone well and were enjoyable. It did provide him some insight into the home life, which was often much different than what he witnessed at church. Dan learned from the pastor under whom he interned how to conduct a pastoral visit. He would go to each home in a role like that of a physician to conduct a spiritual checkup. He used a form he kept tucked in his personal Bible that he would fill out right after the visit (see Appendix B). It was a form he compiled from his internship lessons.

If applicable, Pastor Dan would address the children first to get a sense of who and what they are and to assess, if possible, their spiritual condition. He would ask them about their walk with God, life at school, any interests, and if they had any questions of the pastor. Dan would pray for them and then dismiss them so he could have a relatively private time with the parent(s). If the husband or father was present he would start with him, inquiring about his spiritual condition, how he spent his Sundays, whether or not he was pastoring his family, meaning whether he led in family devotions, had times of prayer with them, taught them spiritual truths, etc. Afterward he’d inquire about other essential matters. Then the pastor would turn his attention to the wife or mother and ask her relevant questions.

Of course every family unit, as they are called, is different. A visit could be with a single person (not yet married, never married or widowed), a single mother with children or a single father with children, and so forth. Dan could learn a significant amount from a good home visit. Just by observing the home environment he could often tell their socio-economic condition, their material priorities, which side of the neat and organized scale they fell on, among other things. At the end of the visit, which normally ran an hour, Dan asked if there were any questions or concerns for him. Then he would read an applicable passage of Scripture, close in prayer, and ask God’s blessing upon the person or family.

This evening was a pastoral visit with a middle-aged couple. There he found himself the target of a barrage of criticisms. He was thankful that the church’s pastoral intern was with him to witness it. What! Do I look like I have a bull’s eye plastered on my chest? he yelled in his mind. After addressing their personal problems, he dared to ask, “Do you have any questions or concerns about the state of the church?”

The firing commenced.

“You’re making changes you have no right to make!” she pronounced. It was not right that he moved a table to the foyer or that the pastor’s office was being remodeled.

“Why are those problems?”

“Because that’s the pastor’s office!” she replied as if he were stupid.

Dumbfounded, he sputtered, “But, I am the pastor!”

“Hrumph!” she muttered. Apparently it did not matter that the office hadn’t been painted in years or that the old desk had not been cleaned out in over twenty-five. “Who gave you permission to change the pastor’s office anyway?”

“Well… I am the pastor, you know. The elders said I could paint it and bring in the new furniture.”

Still miffed and with her knuckles pressed hard into her sides she shot back, “They didn’t talk to me about it! They should have asked the congregation first. How much did all that stuff cost anyway?”

Looking at the furrowed frown on her round face, Dan thought how sad it was for such a pleasant looking woman to turn into something ugly. The woman had naturally rosy cheeks, fair features free from the ravages of teenage hormones, with a medium cut of russet colored hair. Dan’s wife, ever the diplomat who had no beef with the woman, described her as “pleasantly plump.” “Katrina,” he spoke softly and deliberately, “All the furniture in the freshly painted, newly organized office is mine, with the exception of the new desk.”

Katrina immediately changed channels. “You don’t seem like a pastor. Are you even qualified? Because you are not like any other pastor we’ve had before.” she protested.

“Well, I myself don’t like how you preach,” Al shot off.

“Why is that?” Dan asked.

“Because you preach like a Baptist!”

“What is that supposed to mean?”

“I don’t know; maybe because you show emotion or something. And you keep moving out from behind the pulpit. You’re not supposed to do that! All I know is that I don’t like it.”

After two hours Dan asked the intern to close in prayer, where after the two found their own way out.

“Wow! Some meeting that was,” sighed Dan’s partner.

“More like a beating,” Dan laughed, though his heart ached.

“Are all pastoral visits like that?” the student worried.

“No, not all. But if you are going to be a pastor, an elder or a deacon with any official role in the church you better be prepared to have a fair share of these kinds of ‘beatings.’” Dan chuckled. “I had five wonderful visits in a row and left pretty encouraged with how those people were doing. But then enter into hostile territory and come out wounded. The battles and scars are the ones you tend to remember.”

“And learn from the most?”

“And often learn from the most!”

Wednesday was rewarding as a counseling session went well for one of the members. The evening Bible study was filled with great fellowship and challenging questions. Yet when the Thursday night meeting coasted in, anxiety overtook him. Daniel determined to remain calm but assertive. The meeting opened according to protocol with Scripture reading and prayer. Items on the agenda were systematically addressed as usual. The matter of his preaching was at the end of the meeting.

Undeterred, Bernie reiterated his idea of having Dan submit his sermons for Bernie to edit or rewrite, and to have the elders critique him on a regular basis. At one point, Mr. Dumpleton said “Dan, your preaching is competent, but it is neither good nor great. We want a great preacher in our pulpit.” He then blurted rather matter-of-factly, “I don’t think you have it in you to be a great preacher!”

Joe, the younger but middle-aged elder, quickly intervened. “What he’s saying is that he doesn’t know what the Holy Spirit has in store for you.” Dan ignored the obvious attempt at making peace. “Are you willing to commit to our plan regarding your preaching?”

With his stomach in knots, Dan looked down at the table and paused. “I’ll have you know that I have consulted with three other pastors around the country, and at a committee meeting this morning I talked with two additional pastors and an elder. They all advised against submitting to your proposal.”

“So you won’t?” queried a very surprised Joe.

“No. I am not one of your interns and refuse to be treated like one.” This took the seven men totally off guard. This plan of theirs was a practice they had established with a couple of their previous pastoral interns, though they had never required this of any previous pastor. “I am not going to preach someone else’s sermons. And I will not give messages each and every Sunday knowing they will be graded by men who have never had training in preaching, or in public speaking for that matter. Do you know how distracting it is to preach to critics? Even friendly ones? Often you end up focusing upon the process, the gestures, the articulation, the phrasing and grammar, the content, or how the judge is going to score. It limits the freedom to preach the Word to the congregation. No, I will not do it that way!"

Still somewhat astounded Joe sternly asked, “Are you so proud as to believe you have arrived at the pinnacle of your preaching capabilities?”

Dan, holding his emotions in check, responded, "Do you men know how I long to be a great preacher? Do you really believe I think I have arrived? You don’t know how I struggle every day to grow, and not just in my preaching! I will never arrive at the pinnacle no matter how hard I strive. There is not a Sunday where I do not fear going into the pulpit because I am gripped with the burden of responsibility to preach to those souls in front of me. You don't know how often I agonize over this matter, how often I am tempted to throw in the towel! I am well aware that I am not a great preacher. It didn't take Bernie to tell me. But neither am I a bad preacher. Seminary professors gave me A’s, my pastor during the internship said I was a strong communicator, and my sermons passed the scrutiny of the ordination exams.”

Now in a soft voice Joe responded, "I didn't realize how hurt you would be by this." Joe asked forgiveness for being insensitive toward Daniel. He was forgiven.

"I said I will not accept your proposal. However, please consider this one," Dan said as he gave each one of the elders a handout. It was a rigorous one-year plan to improve his preaching. It involved reading at least two books on preaching a month, subscribing to preaching magazines, and submitting one sermon a month to respected pastors around the country for their input. It also gave the elders the occasion, on a quarterly basis, to formally critique a sermon and provide useful suggestions using an objective evaluation form (see Appendix C). Additionally, the plan included a proposal for Dan to return to seminary to take advanced classes in communication and preaching.

Each man studied the plan without comment. Dan continued, “As you see, this plan to improve my preaching involves you elders. However, each elder of this session must also engage in a program for self-improvement." Two of them nodded in agreement. "Each one of you must also read and study the topic of preaching. You cannot be in a position to judge anyone’s preaching without a standard for measuring it. You must also commit to more serious, diligent and frequent prayers for the preaching of the Word. Without it, all other attempts at improvement could be futile.” Dan was surprised at the willingness of the men to adopt the proposed arrangement. Bernie made no comment.

On a roll he added, "I am already in the process of sending sermon tapes to these other pastors. You will see their responses when I get them. I predict that each will have a different response." Dan admonished the men to find a credible standard against which to assess preaching and to avoid personal preferences. In the past, Bernie had made it clear that Dan needed to become like the previous pastor whom he considered the best preacher alive. A short discussion ensued about the various philosophies of preaching.

“You see,” Dan added, “I don’t believe we disagree on the philosophy or theology of preaching, but we do on the style and form. What do we do then? How would you determine what style is best? Do you see what I am getting at?” Several nodded in the affirmative. “Isn’t the bottom line,” Dan summarized, “whether the preacher is faithful to the text and whether the preaching ministry results in changed lives for Christ?"

The elders formally accepted the plan. Joe even admitted the plan was much more thorough than theirs. While things seemed to be resolved, Dan had an uneasy sense that the differences in method of preaching and philosophy of ministry would continue.

At home with his wife, Dan rehearsed some of what happened at the meeting. He went to bed exhausted, but satisfied that the counsel of many was fruitful. Friday morning Dan reported to the other pastors about the meeting. Each was pleased, but warned that Bernie would probably continue to take charge if he wasn’t appropriately confronted.

By Friday afternoon Dan was on-line placing an order for books on preaching by Haddon Robinson and Jay Adams, and subscribing to two magazines. Copies of the previous Sunday’s sermon were mailed off to ten different pastors around the country with an explanation and a request for their critique. Dan also retrieved sermon evaluation forms used in seminary and emailed a revision to each of the elders (see Appendix C). He asked them to randomly pick a Sunday each quarter without his knowledge and use the form to assess content, structure, order, flow, presentation, articulation, and so forth. He invited them to put the quarterly assessment on the elders’ meeting agenda when they were ready.

On Sunday morning two of the elders appeared relaxed, but Bernie’s body language said he was still the antagonist. It was hard for Daniel to ignore Bernie shaking his head, rolling his eyes, and frowning.

Dan’s tact was to seek out and serve those in need, in part because that was what he was called to do, and in part because he enjoyed helping others especially if they learned the grace of receiving and began to find resolution in loving, redemptive ministry. He also enjoyed it because he happened to realize that serving others kept him away from pity parties. He learned that among the needy are those where extra grace is required (EGR). With them he had to increase the volume of kindness, mercy, compassion and wisdom. Those EGRs have a tendency to absorb and take everything from others often without any returns. If a servant is not careful, EGRs can draw him or her down like a black hole. Dan learned the hard way that these folks would consume all the time, energy and even material resources if he let them. All one can do is serve kindly and graciously, but also very wisely. The hard lessons humbled him to where he finally accepted the fact that he is not their Savior. So, he deliberately limited the time and energies he expended with the very needy and focused those limited resources on discipling people who wanted change, growth, maturity, and to serve others. That, after all, was the pattern of Jesus.

Dan also learned to surround himself with encouragers and those who were authentic about their own sins and failures as well as their strengths and blessings. He intentionally hooked arms with men and women who served more than were served, who spoke the truth with love, and who knew the joy of Christ and relished life. He fully appreciated and needed the spiritually mature, not merely because of the blessing of mutual benefit, or merely because it bolstered and energized his ministry, but because he knew that one tends to take on the characteristics of those whose company one keeps. Maturity means thinking less about yourself and more about others. Maturity is about loving God and others at least as much as you love yourself. As he explained to a group of teens at a snow-filled winter camp, “Obviously, babies are the most immature. Nobody is going to argue with that. What is it about them that defines immaturity? Their self-centered absorption. It’s all about them! Me-me-me-me-me! As they grow they begin to see that life is not all about them. The more they think about and love others the less self-absorbed and baby-like they are. But what happens when you have a person in a grown up body who chooses to keep the emotional thinking and behavior of a baby? Not a pretty picture. In fact, self-centered immaturity in an adult body is down right ugly! I mean, who likes to see a grown person in a bonnet and dirty diaper throwing a temper tantrum? The more your life is concerned for others the more mature you are. God calls us to become mature like Jesus Christ. What kind of maturity is that? Jesus tells us, when he says, ‘Love the Lord your God with all your heart, soul and mind and love your neighbor as you love yourself’” (Matt. 22:37-38).

Daniel spent his Monday working on household chores but thinking through the months at Grace Church since he accepted the call. Mondays are often down days for pastors, having been drained mentally, emotionally and many times physically the day before. People don’t often realize how much energy an average pastor expends each Sunday doing the various works of service. Some studies have reported that the calories burned up through an hour’s worth of public communication is comparable to that of an hour’s worth of physical exertion, such as playing a rigorous game of football. So when Monday rolls around the minister is usually spent and needs refueling. That is why exhausted Mondays can be days of illness or depression.

Questions began to haunt Dan. He was satisfied the right course of action was taken, and in his heart of hearts he was not spiteful. But were the elders right to say he was being proud by not submitting to them? What is the true nature of elder authority? How is it they could judge his character like they did? Did Bernie have the right to make demands and order the pastor around or tell others in the congregation what to do, even if he was a founding member and the oldest of the elders? At what point does a pastor or elder lord it over others? What pastoral job description were they working from?

Serious doubts smothered Dan once again and he found himself slipping into despair. Maybe Irma, Bernie, Katrina and others like them were correct? Perhaps he wasn’t qualified, or if qualified then not competent. Providentially Daniel picked up an article written by Ken Sande of Peacemakers Ministry. In Strike the Shepherd, Ken presented more “sobering statistics:

· 23 percent of all current pastors in the United States have been fired or forced to resign in the past.

· 45 percent of the pastors who were fired in one denomination left ministry altogether.

· 34 percent of all pastors presently serve congregations that forced their previous pastor to resign.

· The average pastoral career lasts only fourteen years – less than half of what it was not long ago.

· 24 percent of the churches in one survey reported conflict in the previous five years that was serious enough to have a lasting impact on congregational life.

· 1,500 pastors leave their assignments every month in the United States because of conflict, burnout, or moral failure.

The article went on to state that surveys “reveal that the most common causes for

forced exits include:

· The church already being conflicted when the pastor arrives

· A lack of unity and the presence of factions in the church

· Conflicting visions for the church

· A church’s resistance to change

· Power and control struggles

· Personality conflicts

· Poor people skills on the part of the pastor

· Conflict over leadership styles

· Dissatisfaction with the pastor’s performance

· Theological differences.

All of these reasons for forced exits can be summarized in one word: conflict. When a pastor is forced out of ministry, it is usually because he has been unsuccessful at resolving differences with other people in his church."

Dan seriously wondered if he was going to share the experience of so many other pastors he had known, read or heard about and be forced to leave? At this point his emotions told him to flee, but the good counsel of Jay Adams years before resonated in his head: “Never make a major decision when you are depressed, or if you are a pastor, on Mondays!” Besides, it was not in Daniel’s nature to quit.

Though it was hard for him to hide his emotions, he could not let on to anyone, except perhaps his wife, that he was this discouraged. It wasn’t that long ago at an elders meeting that the elders rebuked him for showing stress. As was their habit they waited until after the agenda had been covered before bringing up a “concern.” Dan was beginning to hate that word because the elders used it so often.

Their concern was that not only had they noticed, but the deacons and others had noticed he exhibiting signs of stress. “Leaders don’t show stress. You aren’t being a good example of a leader if you show you are under stress. What could possibly be so stressful for you?” asked Joe.

“For one, this very meeting is stressful. Accusing me of just one more thing is stressful.”

“It’s not right that people should be coming to us and asking about your condition.”

“No, you are absolutely right. It isn’t good for people to come to you and talk to you about me. If they are so concerned, they should be coming directly to me, and you should be instructing them to speak with me about it first.”

“Well, it’s not good leadership. What are you going to do about it?” Joe pursued.

“You know…” Dan started, pretty exasperated. He took a deep breath and then sighed slowly. He shook his head, looked at each of the elders, then turned to his accuser and said, “You know why you are only adding to the stress or discouragement or depression or whatever you want to call it? Because you come accusing me, rather than coming along side me as fellow brothers in the Lord or fellow elders in the ministry. You could have come privately to me and said, ‘Dan, we noticed you’re under stress. Is there anything wrong? Is there anything we can do to help you or encourage you?’ But no, instead you sit as my judges, make your accusations and then demand I straighten up because you are afraid I am giving off a bad impression of what a leader is. This is disgusting!”

Nothing was resolved at that meeting. The elders never did ask why Dan seemed so discouraged nor did they offer to find ways to encourage him. In fact, they didn’t even pray for him.

He wished he had Larry Michael’s statement with him at that meeting:

Many Christian leaders become discouraged. The work doesn’t go as one imagines, the church doesn’t grow as one desires, lay leaders won’t cooperate with one’s leadership, people are excessively critical, or finances are down. The list goes on and on. Someone said that discouragement is the occupational hazard of the ministry, and Spurgeon was no exception to this rule. As successful as he was, he still experienced discouragement, and, in his case, it often deteriorated into depression. He became so depressed at times that he could barely function. In his lecture on ‘The Minister’s Fainting Fits,’ Spurgeon opened with these words: ‘As it is recorded that David, in the heat of battle, waxed faint. So may it be written of all the servants of the Lord. Fits of depression come over the most of us…The strong are not always vigorous, the wise not always ready, the brave not always courageous, and the joyous not always happy.'

It probably would not have made a difference if Dan read them this or not. To them he had failed in presenting a good image of a leader: always up, always happy, always bright. To them Dan had sinned, for stress and depression was clearly sinful. He failed. And that was stressful

Once again Daniel found himself on the phone calling his mentor.

How to Love My Pastor

noreply@blogger.com (D T Owsley, Pastor) — Sat, 29 Aug 2009 06:26:00 +0000

HOW TO LOVE MY PASTOR

(An application of 1 Corinthians 13)

All of these qualities of love find their source and perfect expression
in Godthrough Jesus Christ. If I am truly in Christ, we should express
these loving qualities more and more, even toward my pastor. Fill in the
blank spaces with your pastor’s name.

1. Does my communication with ____________________ come from a
heart of love or am I just an irritating noise maker (1 Cor. 13:1)?

2. Do I use the gifts God has given me to lovingly serve _____________
(1 Cor. 13:2)?

3. Do I love ____________________ sacrificially? In what specific
ways do I do so? (1 Cor. 13:3)?

4. Am I patient with ____________________? In other words, do I show
an enduring restraint with him even when I have a right to act? Do I restrain
my words and actions when wronged or provoked when I have a right to act,
unless there is a particular sin I need to address through gentle rebuke
(Matt. 18:15-22; Gal. 6:1).

5. Am I kind toward ____________________? Kindness proceeds from a
tender heart that contributes to his good will and happiness (1 Cor. 13:4).

6. I am not envious of ____________________. I do not feel an uneasiness
with the excellence, reputation or happiness he enjoys. I have no desire to
depreciate him (1 Cor. 13:4)

7. I do not brag about myself to ____________________. This means that
I do not have an anxious display of myself for the purpose of elevating my own
life, especially at the expense of putting him down. I do not campaign for the
center of attention (1 Cor. 13:4).

8. I am not arrogant, puffed up or swollen with a proud vanity (1 Cor. 13:4).

9. I am considerate and not rude with ____________________. I do not act
unbecomingly or unseemly toward him, nor unnecessarily embarrass him
(1 Cor. 13:5).

10. I seek ____________________’s greatest good and benefit (1 Cor. 13:5).

11. I am not easily provoked or angered by ____________________. I do
not have a trigger temper that stems from bitterness (1 Cor. 13:5).

12. I do not keep a record of the wrongs suffered by ______________ from
which to make a plan for retaliation. Especially since Jesus Christ took
the registry of my sins and my pastor’s sins and paid for them with his own
sacrificial life and death (1 Cor. 13:5).

____________
© D. Thomas Owsley
See The Perfect Pastor? Appendix S, pp. 397-398

The Pastor's Responsibilities and Duties

noreply@blogger.com (D T Owsley, Pastor) — Fri, 28 Aug 2009 06:03:00 +0000

THE PASTOR’S RESPONSIBILITIES AND DUTIES

There are three primary divisions of the elder’s responsibilities and duties. Listed in order

of priority, they first to God, secondly to himself and finally toward others. All too often

members in a church reverse the order, only to the detriment of their personal and corporate

well-being in Christ.

A. The pastor is responsible to serve the Lord first.

1. The pastor elder must exercise a saving faith in Jesus Christ as Savior and Lord

(1 Thess. 1:9; Heb. 9:11-14)

2. The elder’s first priority is to serve the Lord first and foremost, before he serves

people. (Acts 20:19; Gal. 1:10; 1 Thess. 2:4; Eph. 6:6-7; Col. 3:22-24). He serves

God’s people by serving and answering to the Lord first and doing so for the glory

of God (Deut. 10:12; Josh. 24:14, 15; 1 Cor. 10:31; 15:58; Eph. 6:7; Heb. 12:28;

1 Pet. 4:10-11).

a. This was clearly the pattern of God’s true prophets, priests and kings

(1 Chron. 28:9; 2 Chron. 12:8; 34:33).

b. This was also the pattern of Jesus Christ who always did His Father’s will

(Matt. 4:10; Luke 4:8; John 8:26-28)

c. This was the pattern of the Apostles (Acts 4:5-21; 27:23; 1 Cor. 15:58; Col.

3:23; 1 Thess. 1:9; 2 Tim. 1:3; Heb. 12:28).

3. He is to live for Christ

a. Never to be ashamed of Jesus Christ (2 Tim 1:8-11; 2:11-13).

b. His focus is to always be upon Christ (Gal. 2:20; Phil. 1:21; 2 Tim 2:8-13).

c. He will suffer for Christ (Lk. 21:19; 2 Tim. 2:3-7; 3:10-12).

B. The pastor is responsible to keep his life right in relationship to the Lord.

1. All believers are called upon to keep their lives right before God (Rom. 12:1-2; 2

Cor. 4:16; Gal. 5:17-25; Eph. 4:23-24; Col. 3:10; Phil. 2:12-13; 1 Thess. 4:1-12;

2 Tim. 2:19-21; 2 Pet. 3:1-11). They are to be faithful stewards of Christ and are

accountable to Him through a biblically balanced life (1 Cor. 4:1-2; 9:17; Col. 1:25f).

2. This is all the more true for pastors, elders and deacons too. The admonition to

Timothy is applicable to those who take on the yoke of ministry, that the pastor or

elder must guard and maintain his life, piety and gifts (Acts 20:28; 1 Tim. 4:14-16;

2 Tim. 2:19-21) so that he might have the proper capacity to serve others through

Christ (2 Tim. 2:1, 6, 15; 3:16-17). And he should practice and devote himself to

godliness in Christ so that others will see progress in his walk (1 Tim. 4:15). This

is what Thomas Murphy means when he says that “The conversion of souls and

the prosperity of the Church depend on the degree of the pastor’s piety”

(Murphy, 1996, p. 47).

The purpose of taking care of his life in Christ is not for self-actualization or

other self-serving goals but rather so that he may be of greater service to others.

While this might seem odd, a properly oriented life that is saturated with God

through Christ is a far better blessing to others. This is because the greater, more

expansive capacity one has for God the greater his capacity for a fruitful ministry.

Jesus is a model of one who, though sinless, maintained and nurtured his

relationship with the Father, to understand God’s will and to be strengthened from

on high in order to accomplish all that God set for him to do. He always made it

a priority to spend time with the Father before serving others.

3. The pastor or elder is called to train and discipline himself for godliness

(1 Tim. 4:7-11) so as to become more and more like Jesus Christ (2 Cor. 3:18;

1 Tim. 4:14-16; 6:11; Ti. 2:12; 2 Pet. 1:4). After all, the pastor or elder is to

model the life of Jesus Christ (2 Cor. 12:18; 1 Thess. 2:10-12; 1 Tim. 4:12;

1 Pet. 5:3), and this is very profitable (1 Tim. 6:6). At minimum this would

include the nurture and improvement of the godly character required of him

according to 1 Timothy 3:1-9 and Titus 1:5-9; but he should also cultivate and

strengthen other qualities God desires of him as Christ’s under-shepherd such as,

but not limited to:

a. Humility (Acts 20:19; 1 Cor. 10:12).

b. Being free of or fleeing the love of money (1 Tim. 3:3; 6:7-11)

c. Being a vessel of honor that is set apart from sin (2 Tim. 2:20-21)

(1) Actively pursuing biblical righteousness, godliness, faith, love,

perseverance and gentleness (1 Tim. 6:11).

(2) Fleeing youthful lusts, pursuing righteousness, faith, love (2 Tim 2:22).

d. Fearing no one or nothing except God (Deut. 10:12; Eccles. 12:13; Psa.

118:6; Isa. 12:2; 2 Tim. 1:7; 1 Pet. 1:17; 2:17).

e. Being sober-minded about everything (2 Tim. 4:5).

f. Maintaining a clear conscience before the Lord (2 Cor 11:31).

4. He is to put to use the good gift(s) God has placed upon him. In fact, he is called

upon to fan the flame or rekindle the gift(s) of God in his life (1 Tim. 4:14;

2 Tim. 1:6).

5. The pastor or elder is to saturate his life with and properly handle God’s Word

(1 Tim. 5:17; 2 Tim. 3:14-16).

a. Always growing in grace and truth (2 Pet. 3:18)

b. Holding fast to and be nourished on the Word of God (1 Tim 4:6; 2 Tim.

1:13; 3:14-17; Ti. 1:9)

c. Rightly handling God’s Word so as to be approved (2 Tim. 2:15)

d. Contending for the truth of God’s Word (1 Tim. 1:18-19)

e. Guarding the truth (1 Tim. 6:20; 2 Tim. 1:12-14).

6. He should bear fruit (Jn 15:8; Gal. 5:22-23; Eph. 2:8-10; Col. 1:10; Ti. 2:7;

3:8, 14)

7. He is to take care of his physical life (1 Tim 5:23).

8. He should not be concerned about the judgments of others (1 Cor. 4:1-5),

neither should he compare himself with others (1 Cor. 3; 2 Cor. 10:12-16).

At the same time he should defend a biblical and righteous ministry in the

cause of Christ against false accusations (1 Cor. 1:6-23; 2:4, 17; 3:6, 12; 4:1-8;

5:14, 21; 1 Tim. 4:12).

9. He must keep his family life in order (1 Tim. 3:4-5; Ti. 1:6).

10. Finally, he and others must understand that his life and ministry is a living

sacrifice to God (Phil. 2:17; 2 Tim. 4:6; 2 Sam. 24:24; Acts 20:24; 21:13; Phil. 3:7-8).

C. After serving God and attending to his life in Christ the pastor or elder then

serves others, particularly God’s people.

1. The pastor or elder serves through self-sacrifice (Jn. 10:11, 15; cp. Lk 10:34,35) as

a faithful as steward of God’s ministry (1 Cor. 4:1-2; Ti. 1:7), in a manner like Jesus

Christ (Matt. 20:25-28; 23:11-12; Mark 10:43,44; Luke 22:26-27; John 13:1-20).

2. He prays for others (Acts 6:4; Col. 1:9)

a. His priority is to pray, especially for God’s people (Acts 6:4; Col. 1:9)

b. He prays for those who are not believers in Christ (1 Tim. 2:1-8)

3. As an undershepherd to the Great Shepherd he pastors through God’s Word (Jn.

21:15ff; 1 Pet. 5:1ff); ministering the Word of God (Mk. 6:34b; Rev. 7:17; 1 Tim.

5:17; 1 Thess. 5:12; Col. 1:28; Jas. 3:1) in a variety of ways. In fact, the bulk and

thrust of his labors is in the power of God’s Spirit through the Word of God.

a. Publicly reading, preaching, explaining and applying Scriptures (1 Cor. 1:17;

1 Tim. 4:13-14)

b. Preaches in season and out of season reproving, rebuking and exhorting (2

Tim. 4:1-2).

c. Teaches boldly the Word of God (Matt. 28:18-20; Mark 6:34; Acts 20:20;

1 Cor. 12:28, 31; Col. 1:28; 1 Tim. 1:3; 3:2, 16; 4:11-12; 6:2-5; Jas. 3:1;

Rev. 7:17) in these and other areas:

(1) Teaching apostolic truth, particularly to faithful men who would teach

others the same (2 Tim. 2:2).

(2) Teaching godliness in Christ (1 Tim. 5:24-6:6)

(3) Teaching older men to be sober, reverent, self-controlled, sound in faith,

sound in love, patient (Tit. 2:1-2).

(4) Teaching the rich to be rich in good works and generosity (1 Tim. 6:17-

19)

d. Feeds God’s people in the Truth (1 Pet. 5:2).

e. Edifies or builds believers up in Christ (2 Cor. 13:10-11; Eph 4:12-16).

f. Convicts the contrary (2 Tim. 2:25; Tit. 1:9).

g. Brings comfort to hearers of the Word (1 Cor. 14:3, 31; 2 Cor. 1:4-6; 1 Thess.

4:18).

h. Confronts Sin (1Tim 5:1-2; Gal. 6:1).

(1) Warning of the consequences of sin (Acts 20:31).

(2) Rebuking sin (2 Tim. 4:1-2; Tit. 1:13; 2:15).

j. Admonishes wayward believers to obey God’s Word (2 Thess. 3:15).

k. Exhorts or confronts the opposition with sound doctrine in love (1 Cor.

13:1; Eph. 4:15; 2 Tim. 2:24-26).

4. To train them in spiritual warfare, resisting Satan and calling them to their role as

godly warriors (2 Cor. 11:13-15; Eph. 6:10-18; Jas. 4:7; 1 Pet. 5:8-9).

5. He delegates administrative tasks of lesser priorities for his vocation to others,

such as the deacons in order to concentrate on the ministries of prayer and the

Word of God (Act 6:1-7).

6. The minister’s godly office created by Christ (2 Cor. 3:9; 4:6). The minister is

responsible with other elders in the church to perpetuate the office with sound,

godly and faithful men who are gifted, called, and qualified (1 Tim. 1:11; 3:1-7;

4:14). It must be perpetuated through the laying on of hands by ordained elders

of the church (Acts 6:6; 13:3; 14:23; 19:6; 1 Tim. 1:5; 2 Tim. 1:6)

7. He must always keep before him the goal(s) of his God-ordained ministry:

a. To equip the saints to do the work of ministry (Eph. 4:11-12) in the faithful

exercise of their gifts (1 Cor. 12; Rom. 12).

b. To form Jesus Christ in the community of God’s people through love

(Eph. 1:15-23; 3:14-21; 4:13; Col 1:224-29; 1 Thess. 3:11-13; 1 Tim. 1:5)

until that community is a like one mature man who lives

(1) In the unity of the Faith (Eph. 4:13)

(2) In an intimate full-knowledge of the Son of God, deeply in love with

Christ and becoming more like him in every way (Eph. 4:13)

(3) In truth that is spoken and expressed through love (Eph. 4:15)

D. The pastor’s of elder’s duties are enumerated through the many roles he has:

1. As a self-sacrificing servant (Matt. 20:27; John 10:11, 15; Lk. 10:34, 35; 1 Cor.

4:1)

a. Of God (2 Cor. 6:4; Ti. 1:1, 7) and of Christ (Phil. 1:1; 2 Tim. 2:24)

b. Of God’s people (2 Cor. 4:5)

c. Who serves God and his church with diligence (Rom. 12:8; 1 Thess. 5:12; 1

Tim. 5:17; 2 Tim. 2:15).

2. As a loving shepherd of the flock of God (Jer. 3:15; John 21:15ff; Acts 20:28;

1 Pet. 5:1-2)

a. Who leads (Mark 6:34) and guides (Matt. 2:6; Acts 7:10, 14; Heb. 3:7,

17, 24)

b. Who protects (Acts 20:28-30; Jn. 10:12; Ti. 1:9; 2:1; Eph. 4:14; 1 Pet. 5:8;

1 Jn. 4:1-3)

(1) From enemies within (2 Tim. 2:16-18; Jude 12f).

(2) From enemies without (Mt. 13:24f; 2 Cor. 11:12-15).

3. As a priest, though a believer-priest like all other believers he

a. Intercedes and prays for God’s people (e.g.: 1 Sam. 12:23; Acts 12:5-9, 12;

Rom. 10:1; Eph. 1:18; Col. 4:12; 1 Tim. 2:1, 2; Jas. 5:16)

b. Serves as a leader in worship.

4. As a peacemaker or reconciler (Matt. 5:9; 2 Cor. 5:18-19).

5. As a preacher of the gracious Good News of Christ (Rom. 10:14; 2 Pet. 2:5)

6. As a professor-teacher (see above)

7. As a parent

a. Like a father (Matt. 13:52; 1 Cor. 4:12-21; 1 Thess. 2:10-12; 1 Tim. 3:5;

Philem. 10).

(1) Who sees to it with fellow elders and the deacons that widows in need are

taken care of (Acts 6:1ff; 1 Tim. 3:5-16; Jas. 1:27)

(2) Who also oversees with elders and deacons the needs of orphans (James

1:27).

(3) Who, with the elders through the service of the deacons, takes care of the

needy in the church (Luke 14:13; Acts 2:45; 4:35; Rom. 15:26; Gal. 2:10;

Eph. 4:28; Jas. 2:2-6)

b. And like a mother who gives birth (Isa. 66:7; 1 Thess. 5:3) and who nurses

(1 Thess. 2:7)

c. A nurturer and disciplinarian (Matt. 18; 2 Cor. 7:8-13)

8. As a model of godliness (Psa. 101:2; 1 Cor. 4:6; 11:1; Phil. 3:17; 1 Thess. 1:6;

2:10-11; 2 Thess. 3:7, 9; 1 Tim. 4:12; Ti. 2:7; Heb. 12:2; 13:7; 1 Pet. 2:11-25;

5:3; 1 Jn. 2:6; etc.).

9. As a ruler with fellow elders over Christ’s church (1 Thess. 5:12, 13; 1 Tim. 5:17;

Heb. 13:17)

a. Overseeing the church of Christ (1 Tim. 3:4, 5, 12; Rom. 12:8).

b. Exercising judicial discipline (Matt. 18:15-19; Rom. 16:17; 1 Cor. 5;

1 Thess. 5:14; 2 Thess. 3:6-15; 1 Tim. 5:20; 6:3; Ti. 1:13; 2:15; 3:10; Rev. 2:2,

14, 15, 20).

c. With Christ’s authority, but not lording it over God’s people (Matt. 20:25-26;

Mk. 10:42-43; 1 Pet. 5:3).

10. As an evangelist (Matt. 28:18-20; Acts 20:21; 21:8; 1 Tim. 5:22; 2 Tim. 4:5; Tit.

1:5)

a. By faithful testimony of Christ in life and lip (Acts 20:21; 1 Thess. 2:2).

b. By giving the Gospel of Christ (Rom. 3:21-28; 11:6; Gal. 3:1-9; 1 Pet. 4).

11. The pastor or elder is also described in roles as a messenger (2 Cor. 8:23), a

good worker (2 Cor. 6:1; Phil. 2:25), a soldier (Phil. 2:25; 2 Tim. 2:3-4), an

athlete (1 Cor. 9:24-25; Phil. 3:14; 2 Tim. 2:5; 4:7-8; Heb. 12:1) and a farmer

(2 Tim. 2:6).

(APPENDIX J The Perfect Pastor, p. 369)

How a Pastor Can Love God's People

noreply@blogger.com (D T Owsley, Pastor) — Tue, 25 Aug 2009 06:12:00 +0000

All of these qualities of love find their source and perfect expression in God through Jesus Christ. If I am truly in Christ, I should express these loving qualities more and more toward God’s people under my care. Fill in the blank spaces with your member’s name.

1. Does my communication with ____________________ come from a heart of love or am I just an irritating noise maker (1 Cor. 13:1)?

2. Do I use the gifts God has given me to lovingly serve ____________________

(1 Cor. 13:2)?

3. Do I love ____________________ sacrificially? In what specific ways do I do so

(1 Cor. 13:3)?

4. Am I patient with ____________________? In other words, do I show an enduring

restraint with him or her even when I have a right to act? Do I restrain my words and

actions when wronged or provoked when I have a right to act, unless there is a

particular sin I need to address through gentle rebuke (Matt. 18:15-22; Gal. 6:1).

5. Am I kind toward ____________________? Kindness proceeds from a tender heart that contributes to the good will and happiness of others (1 Cor. 13:4).

6. I am not envious of ____________________. I do not feel uneasiness with the excellence, reputation or happiness he enjoys. I have no desire to depreciate him or her (1 Cor. 13:4).

7. I do not brag about myself to ____________________. This means that I do not have an anxious display of myself for the purpose of elevating my own life, especially at the expense of putting him or her down. I do not campaign for the center of attention (1 Cor. 13:4).

8. I am not arrogant, puffed up or swollen with a proud vanity (1 Cor. 13:4).

9. I am considerate and not rude with ____________________. I do not act unbecomingly or unseemly toward him, nor unnecessarily embarrass him (1 Cor. 13:5).

10. I seek ____________________’s greatest good and benefit (1 Cor. 13:5).

11. I am not easily provoked or angered by ____________________. I do not have a trigger temper that stems from bitterness (1 Cor. 13:5).

12. I do not keep a record of the wrongs suffered by ____________________ from which to make a plan for retaliation. Especially since Jesus Christ took the registry of my sins and their sins, and paid for them with his own sacrificial life and death (1 Cor. 13:5).

13. I do not rejoice in unrighteousness or evil done by or done to ___________________. I do not find pleasure in his or her demise, nor in rumors about his or her sin, but instead I seek out the truth (1 Cor. 13:6).

14. I am able to bear all things with ____________________. That means I protect his or her reputation, welfare or life (1 Cor. 13:7).

15. I put the best construction regarding ____________________ and see things about him or her from a good and positive light, unless there is sufficient evidence to believe otherwise (1 Cor. 13:7).

16. I have a positive and sure expectation that through Jesus Christ God will work all

things together for ____________________’s good. I actively promote the hope of Christ with others (1 Cor. 13:7).

17. My love endures and perseveres. Therefore, I find ways to encourage others to persevere in their life, walk and service in Christ (1 Cor. 13:7).

(an application of 1 Corinthians 13)

No Perfect Pastor: The Perfect Pastor Chapter One

noreply@blogger.com (D T Owsley, Pastor) — Tue, 25 Aug 2009 05:28:00 +0000

No Perfect Pastor: The Perfect Pastor Chapter One

The Perfect Pastor Chapter One

noreply@blogger.com (D T Owsley, Pastor) — Tue, 25 Aug 2009 05:13:00 +0000

Twenty-nine-year-old Paul served as a youth director before taking on his first pastorate. He, his wife and three little children entered the small town church with high hopes and abundant enthusiasm. The little church was started by a conservative group who had broken away from a mainline denomination. Initially, they maintained their denominational name, style of worship and form of government. Paul, at his core a Baptist, agreed to take the call since many of the members were comfortable with his theology.

However, only a few months into his ministry he encountered the first real challenge. During a regular board meeting, Paul was informed that he was not fulfilling his duties. Without a formal or written job description, the board, nevertheless, had particular expectations of Paul as the sole pastor. Paul, too, had expectations largely informed by the pastor of the church in which he grew up whom he considered his mentor. With his seminary training still fresh on his mind, he was operating on the assumption that what he had been taught was indeed the right and biblical way to minister. He was also enough of an idealist to think that the congregation and the board would follow his lead because he believed he was operating on biblical principles.

The board was composed of business and retired military men and women. Some were charter members. A few of them had purchased the acreage and built the facility with their own generous funds. They liked their old Southern denominational roots and church traditions.

In the minds of these board members, the pastor was an employee of the board, a submissive servant hired to do their bidding. Any job description would be determined by them and adjusted as they saw fit. This young man’s recoiling at their demands surprised and angered them.

Paul was baffled and became frustrated with the board. How could they insist that he was failing to measure up? After all, they had failed to communicate their expectations, and he was working very hard as the new pastor. It was an even greater challenge for him because previous pastors willingly submitted to the board. A precedent had been set and the board liked what they had before. Now he was kicking himself because he did not ask more probing questions during the interview process. How could they ask him to do all that a pastor is to do and also serve as the youth minister, church custodian and groundskeeper?

After wrestling through these issues, Paul and the board were able to come to a workable solution. A man was hired part-time to clean the church and different people signed up to take care of the lawn. The rest of the facility maintenance would take place during workdays. But the initial conflict was not without a cost. Paul’s refusal to keep house and mow lawns led most of the board members to believe that he lacked humility and was lazy. Sadly, the tension between the two parties lasted the entire three years Paul served in the church.

Paul was the first pastor with whom I developed a friendship. My wife and I entered the church a couple of weeks after he and his family started at the church. Though I was still in the military, Paul came to treat me as his very part-time, unofficial and unpaid assistant. I was more of a confidant, gopher and yes man than anything else. The role was easy because we shared a heart and service for the Lord, biblical convictions, youthful idealism, and a philosophy of ministry. Paul provided me with many opportunities to gaze into the world of pastoral ministry. Upon sharing his first ministerial challenge, I was likewise angered. The trouble was, neither of us comprehended the heart of the matter. It was not so much about who was in control, though there was some of that to be sure. Rather, both parties were operating on different presuppositions and paradigms. Both sides defined and described ministry differently. What’s more, each board member had in mind his or her own personal perspective as to what a pastor is and does, which at times in conflict with the other members. The board seemingly lacked an objective or absolute standard upon which to define and describe the person and role of a pastor.

Over the years, in many different churches, I have observed and experienced this dynamic again and again. Conflict between members in the congregation and the pastor or between the governing body of the church and the pastor has often times resulted from divergent expectations. People place expectations on the pastor and the pastor places expectations on the people. Most often these expectations are unspoken or at least poorly communicated.

Most church members have good intentions toward their pastor. However, their often unrealistic understanding of what a pastor is supposed to be and do is based on an ignorance of the Bible’s teaching. Thus, I resolved to research the Scriptures’ teaching on the relationship and role between a pastor and his people.

The purpose of this book is not merely to address conflict between people and pastors, per se. Other books and resources are available to help resolve conflict between pastors and church people. The purpose is not even merely to define and describe the qualifications and work of a pastor. There are many good books which speak to that subject too. My purpose is to provide a tool to improve relationships between church members and their pastors, and bring them into greater proximity to God’s purposes.

Such a tool is not only useful, but necessary. This conclusion is borne out of thirty-six years as an active member in various churches (independent, Baptist, and now conservative Presbyterian). This includes two years as a church board member, one year as youth director, four years as an elder, and ten years as a pastor. In other words, God has blessed me with many years on both sides of the proverbial fence.

Before becoming a pastor, I had a strong admiration for a few pastors, was ambivalent about a few, and also had little trust or respect for a few. The latter were those with whom I had some conflict. Hindsight has taught me that the conflict was often because they disappointed my expectations. Admittedly, most of those expectations were at best, personal, or at worst, unbiblical.

After I became a pastor, I encountered people who were disappointed or angry with me. Why? Some of the time I missed the biblical mark as a pastor, but most of the time I had disappointed their expectations. For them, I failed or violated their personal preferences. Time has taught me that a significant portion of the interpersonal problems and conflicts between a member of the church and me as pastor, centered upon misguided or even sinful expectations we had of each other.

There is much written about pastors, particularly their role and duties toward God’s people. Yet, nearly all of it is addressed to ministerial students or pastors. On the other hand, virtually nothing is written about the member’s role and duties toward the pastor.

The Bible is the God-given authority for all matters pertaining to life and godliness (2 Peter 3:1-11). Since this is true, the Bible is the standard against which to evaluate a pastor’s call, character and competency. It is also the authority on a congregant’s service to his pastor and other church members.

So, this book is designed to be a tool. Church members will be better equipped to choose a pastor, to relate to him and to support him. Pastors, likewise, will find ways to relate to the varieties of people in their church.

This book is also a story. It’s about a fictional pastor named Dan, and his family. It tells the realistic, practical, humorous, exasperating real-life experiences of a pastor. Dan attempts to apply the Bible’s requirements, roles and responsibilities of every pastor to his own strengths and shortcomings and to a diverse, and sometimes difficult, body of believers.

The Perfect Pastor? Introduction

noreply@blogger.com (D T Owsley, Pastor) — Tue, 25 Aug 2009 05:07:00 +0000

Twenty-nine-year-old Paul served as a youth director before taking on his first pastorate.

He, his wife and three little children entered the small town church with high hopes and

abundant enthusiasm. The little church was started by a conservative group who had broken

away from a mainline denomination. Initially, they maintained their denominational name,

style of worship and form of government. Paul, at his core a Baptist, agreed to take the call since

many of the members were comfortable with his theology.

The board was composed of business and retired military men and women. Some were charter members. A few of them had purchased the acreage and built the facility

with their own generous funds. They liked their old Southern denominational roots and church traditions.

Questions to ask before taking a pastoral call

noreply@blogger.com (D T Owsley, Pastor) — Tue, 14 Jul 2009 01:37:00 +0000

Some Questions to Consider
for
Taking a Call

The History about the Church
1. What is the history of the church? Relatively positive and a good indicator
of its biblical nature?

2. Any demographic material about the community and church which might
be helpful?
a. Is this a growing or declining city?
b. What is the potential rate of growth?
c. What is the economic health of the city? Of the congregation?
d. What can I learn about the ethnic mix of the population?
e. Housing affordability, availability, and neighborhood location
considerations?
f. Zoning laws which would affect home Bible studies, church growth, etc.?

3. How old is the church?

4. Are the founders still members of the church? Are they stuck in the past or
are they willing to move forward? Are they teachable?

5. What was this church’s pastoral record? (Note: a pastoral tenure of six or
more years is a positive indicator).
a. How many previous pastors have there been?
b. How long were the ministries of those pastors?
c. What was behind their leaving?
d. What are the perceived positives of those pastors (no names please)
e. What were the perceived negatives of those pastors? (no names please)
f. In what way(s) has the congregation treated the previous pastor(s)?

6. What are the attendance patterns of the church? Is it growing? Plateaued?
Declining?

7. How would they describe the average church member or attendee?

8. What is the history of the various programs, activities, etc.?

Doctrinal, covenantal, and other information
1. Have I read and agree with their doctrinal statement?

2. Have I read and do I agree with their constitution? Are there any areas with
which I disagree? Have I communicated them to the church?

3. What definition(s) do they give for a Biblical church?
a. Faithful preaching and teaching of the Word of God?
b. Proper administration of baptism and the Lord’s Supper?
c. Exercise church membership and discipline?
d. Prayer?
e. Fellowship?

4. What is the style of worship? Is it biblical and it is compatible with my
convictions?

5. Is there anything about the music philosophy and program with which I am
uncomfortable?

6. What are their views regarding:
a. Evangelism and its priority? Are they doing anything about it?
b. Teaching?
c. Preaching?
d. Spiritual gifts, to include those controversial gifts?
e. Abortion?
f. Divorce?
g. Involvement in social issues and needs?
h. Counseling?
i. Discipling?

The Church’s Vision and Mission
1. To whom is the church trying to minister?

2. What is the vision of the church?

3. What is the vision of the pastor? Is it the same as the church board’s?

4. What is the mission of the church (how they will accomplish their vision)?

5. What is the mission of the pastor?

6. What are this church’s strengths?

7. What does the church do really well?

8. How do other churches in the city describe this church’s ministry?

9. What reason do new members give for joining the church?

10. What are the perceived strengths of the church (by pastor, elders,
members, etc.)?

11. What are the perceived weaknesses of the church?

12. What is my overall impression(s) of this church?

13. How would I rate the following non-verbal aspects about the church:
a. warmth
b. friendliness
c. welcoming
d. outgoing
e. positiveness

14. What kinds of programs are offered? Why?

Church Government
1. What is the governmental structure of the church?

2. How will this affect their decisions? Especially decisions concerning me,
my family, ministry, etc.?

3. Who really rules the church? The elders? Pastor? Founder(s)? Trustees?
a. Is there an “old uncle Henry?” or “Aunt Myrtle?” in charge?
b. Is the church following a biblical model?

Church Finances
1. How are the resources allocated?

2. What is the financial health of the church, now and historically?

3. What is the pattern of giving?
a. By whom?
b. Annual fluctuations?
c. Annual per capita or per unit giving?

4. Are there fund raisers, pledge appeals, etc. throughout the year? Why?

5. What is the pattern of attendance?

6. What salary package is offered?

7. Are there any other financial benefits offered?

8. Is there any indebtedness?
a. How much?
b. What percentage of the annual budget is the debt?
c. Is this related to a building program?

9. Is there a building program now or expected in the near future?

10. How generous is the giving for missions and evangelism?

11. What is the biggest fiscal challenge presently?
If the church were to receive a sizable contribution
(such as $100,000.00), what would it do with it? How would the elders
want to use it? Deacons? The congregation?

Questions about my fit at this church.
1. What is it about me, my profile and resume which interests the church
(pastor, elders, members, others)?

2. What are the apparent, obvious needs of the church that my gifts might serve?

3. Does this church have a job description for my position or must I develop
one? (Note: sometimes ambiguities can present major problems down the
road; especially if the church has certain unspoken expectations I cannot fulfill.)

4. Can they describe an average work-week for my position?

5. Will I have job evaluations? When and by whom?

6. Will I be part of a team? If so, who all is involved on this team?

7. If I am answerable to a senior pastor:
a. At best analysis, will my personality fit his? How do I know?
b. Questions about his leadership style:
(1) What are his priorities?
(2) Does he have a clear vision?
(3) What are his strengths and abilities?
(4) What is his attitude about power and position? (hold on or give
away?)
(5) How does he spend his time? (a people person? Invest time in things
or people?)
(6) Does he have a proven track record? (Influences the influencers?
Builds a winning team?)
(7) What is his philosophy of growth about the church?
(8) What expectations does he have about his staff? Others? Me?
(9) How high of a commitment level does he expect? (Same as his?
Is he a perfectionist?)
(10) Does he have a balanced life?
(11) Is he a reactive or proactive leader?
(12) Does he delegate well? Or does he micromanage?
(13) How well does he impact the lives of others?
(14) Is he also teachable? Humble?
(15) Will he minister to my family and me also? How do I know?

7. What about my family?
a. What is their perspective or what do they sense about this?
b. How will this church minister to my family? Will they grow in it?
c. What expectations do the leaders and/or congregation members have
about my wife? Family?
d. What is my wife thinking? What are her concerns and questions?

8. What will my sphere of influence be?

9. Are they aware of my dreams, vision, gifts?

10. Are they willing to allow me to do what I do best according to my
calling, gifts, talents, personality, etc.? How would I know?

11. Is the compensation package adequate? Benefits?

12. Are there any provisions for enrichment opportunities?
a. Will they encourage my growth?
b. What continuing educational seminars, etc. must I attend?
Can I attend?
c. Involvement with mission trips? Other church related ventures?

13. What is the length of vacation? Sick leave?

14. How do they think I ought to “recharge my batteries”?

15. Can I assess the potential longevity at this church?
a. Will my vision-ministry take three, five, ten years to complete?
b. Am I able to help lead this church into a new chapter in its life now?
Five years from now?
c. Am I willing to invest one-fourth of my career here in this church and
community?
d. Is there something else I would rather be doing now? Five years from now?
e. Are there any roadblocks or challenges to the church’s ministry that could
stifle its future effectiveness for the Lord?

How to Identify an Abusive Elder or Pastor

noreply@blogger.com (D T Owsley, Pastor) — Mon, 22 Jun 2009 07:06:00 +0000

A. Biblically, the jurisdiction of elders to rule or govern is shown by the
following New Testament words:

1. Exousia – a term that connotes delegated right and duty to exercise
authority over something or someone. In the New Testament, the contexts
refer to the authority that issues from the Head of the Church, King Jesus and
is delegated to His ruling officers. It is an authority that is subject to Christ and
His Law or Word.

Principles:
a. This delegated authority is the duty and right to think, decide, act and govern
within the sphere of authority to which the officers are placed (session,
presbytery, or general assembly). This delegated authority is the duty and
right to make policies that determine the direction and emphases of Christ’s
church that are in keeping with God’s revealed will. We have illustrations of
this:
(1) Jesus Christ (in Matt. 9:6-8; Mk. 6:39)
(2) The Roman Centurion (Mt. 8:9)

b. In a general sense, all believers are subject to all God-ordained rulers and
authorities (Lk. 10:19; Rom. 13:1ff; Ti. 3:1-2; etc.)

c. This leadership authority is given to officers for the purpose of building up,
and not for tearing down (2 Cor. 13:10).

d. This position is a stewardship from God Himself. Officers are answerable to
the Lord for their faithfulness:
(1) Officers are accountable to the Lord under the biblical authority God has
assigned (local, regional or national church rule).
(2) However, officers are not answerable to the people or congregation
(1 Cor. 4:1-5; Ti. 1:7).

Note: It is often asked, “What about the command for all believers to be
subject to one another?” (Eph. 5:21; 1 Pet. 5:5).
(a) First, this subjection is to be done “in the fear of Christ” meaning that
all are ultimately subject to Him, and all are to be subject in Him.
(b) Secondly, Scripture never teaches that the sheep or congregation has
authority. In fact, many passages, such as 1 Thess. 5:12 and Heb. 13:17,
teach otherwise.
(c) The subjection to one another is qualified by the context(s). It is a
subjection under Christ, out of love, for the highest good and need of
God’s people. God’s sheep place themselves under subjection of the
God ordained authorities of His Church, and God’s officers are subject
to the Lord, and demonstrate subjection to Him by loving and serving
His people.

e. Scripture defines for us the manner in which this authority is to be exercised:
(1) From a motivation of love (John 21:16)
(a) making appeals from love for Christ’s sake (Philemon 8-9)
(b) with compassion for distressed sheep (Matt. 9:36; Mk. 6:34; Jas. 5:14)
(c) sacrificially, willingness to lay down their lives for the sheep
(John 10:11,15)

(2) With a servant’s heart (Matt. 20:25; Lk 22:26)

(3) With a watchful care for the flock (1 Tim. 3:5; Heb. 13:17).

(4) Voluntarily as shepherds (1 Pet. 5:2).

(5) Examples as shepherds (1 Pet. 5:3).

(6) Guarding themselves and the church (Acts 20:28).

f. Scripture also informs us how officers are not to be characterized:
(1) Having uncontrolled home (1 Tim. 3:4,5,12).

(2) Desertion of the office and/or church in times of distress
(Jn. 10:12).

(3) Not to serve under compulsion or greed (1 Pet. 5:2ff).

(4) Not abusively, ‘lording it over the sheep.’ (Matt. 20:25; Mk 10:42;
Lk. 22:25f; 2 Cor. 1:24; 1 Pet. 5:3) (for more, see below)

2. Hegeomai – a term that means to “lead” or “guide.”
a. Of a political ruler (Mt. 2:6; Acts 7:10)
b. As chief speaker (Acts 14:12)
c. As church leaders (Heb. 13:7,17,24)

3. Proistemi: literally, “to stand before” as a leader stands before the people.
a. To have a charge over (1 Thess. 5:12)
b. To lead (Rom. 12:8)
c. To manage (1 Tim. 3:4,5,12)
d. To rule (1 Tim. 5:17)

B. What does it mean to ‘lord it over’ the sheep?
1. What it does not mean:
a. It does NOT mean that God’s officers should not reprove and rebuke
(2 Tim. 4:2).

b. It does NOT mean that God’s officers should never at times reprove or
rebuke severely (Ti. 1:13; 2:15).

c. It does NOT mean that God’s officers should not “come with a rod” when it
is appropriate (1 Cor. 4:21).

2. What it does mean:
a. Abuse – (from Noah Webster’s 1828 American Dictionary of the English
Language)
(1) To use ill; to maltreat, to misuse; to use with bad motives or to wrong
purposes.
(2) To violate; to defile by improper sexual intercourse.
(3) To deceive; to impose on.
(4) To treat rudely, or with reproachful language; to revile.
(5) To pervert the meaning of; to misapply; as to abuse words.

b. “Lord it over” is translated “subdue” in Acts 19:16.

c. Two verses that demonstrate the abuse of authority are
(1) Matt. 20:25
(2) Luke 22:25

d. Therefore, to “lord it over”
(1) Is the excessive or coercive use of authority for unbiblical, sinful, and/or
self-serving purposes rather than for the glory of God and the edification
and loving welfare of God’s people.

(2) Hence, officers of God’s Church are not to “lord it over” His sheep by
ruling abusively or coercively (1 Pet. 5:3). The abuse of authority happens
when leadership steps beyond the boundaries defined by the Word of God.

C. Here are some practical questions to consider:
1. Has the pastor or have the elders acted in any way that has clearly violated
Scripture?

2. Has the session (elder board) developed policies that are out of sync with their
delegated authority to determine the direction and emphases of the local church
according to Scripture?

3. Have the policies or actions of Session built up or torn down the church
(2 Cor. 13:10)?

4. Is there anything session has said or done that demonstrates or proves they
have NOT acted:
a. From a motivation of love for the sheep (John 21:16)?
b. With compassion for distressed sheep (Matt. 9;36; Mk. 6:34; Jas. 5:14)?
c. Sacrificially (John 10:11,15)?
d. With a servant’s heart (Matt. 20:25; Lk 22:26)?
e. With a watchful care for the flock (1 Tim. 3:5; Heb. 13:17)?
f. Voluntarily as shepherds (not under compulsion or greed) (1 Pet. 5:2)?
g. By guarding themselves and the church (Acts 20:28)?

5. Have the elders led or guided the church down the wrong path doctrinally
or behaviorally (sinned)?

6. Have they failed or abused their role by having a charge over, leading,
managing or ruling?

7. Have the elders sinfully mistreated or subdued any member or members
of the church?

8. Has there been any excessive or coercive use of authority for unbiblical,
sinful, and/or self-serving purposes rather than for the glory of God, and
the edification and loving welfare of God’s people?

9. Can any of these questions be factually, truthfully, and Scripturally
demonstrated?

What Pastors are supposed to consider when developing a sermon

noreply@blogger.com (D T Owsley, Pastor) — Thu, 12 Feb 2009 23:09:00 +0000

A Pastor and the Elders Beating (woops, Meeting)

noreply@blogger.com (D T Owsley, Pastor) — Sat, 03 Jan 2009 06:56:00 +0000

The month before the elders confronted the pastor about his and his wife’s decision regarding schooling options for their child, and where they told the pastor he needed to control his wife’s speech, these elders brought up another concern of theirs. Specifically, they noticed that he was under stress and in their opinion that was sinful and a mark of a bad leader.

“We are concerned that you are burdened down with something. People have noticed. The trustees have even talked about how you seem to be stressed and burdened. It shouldn’t have to be a topic for discussion. It’s causing you to be ineffective” Elder Claude declared. He then proceeded to bring up another matter of concern to them: “We believe you and your wife should get counseling.” Quite puzzled the pastor asked, “For what?”

“You and your wife take separate vacations. I have to say that that is selfish and unloving. You are not loving your wife.”

Now quite troubled by the two accusations, he paused to collect his rattled thoughts. “What do you mean I am unloving?” he defended.

“Who ever heard of a husband and wife taking separate vacations?” said the other elder. “I’ve never heard of such a thing. It’s not normal. Something must be wrong!”

“Plenty of couples take time away! It’s not that unusual!” The pastor was too befuddled to think and respond to their judgment. But that was beside the point. Of the four weeks allotted vacation time the pastor would often take five or so days to be alone. The remaining three or so weeks was spent vacationing with the family. Sometimes the pastor’s wife would take off for several days to visit her family in another state, or take their child on a special trip. The pastor determined that something else was going on here since the elder’s wife also took trips to see her relatives in another state. In fact, most of the couples in the church practiced the same thing, so the pastor could not see what the real issue was.

The elder leaned toward the pastor with a look of compassion, “It would be good for Frank to come and meet with us to strategize how to deal with your problems with you. I suggest that you call and have him come to meet with you and your wife and then with us.” Frank was a seasoned pastor and counselor.

The lead elder waited for the pastor to respond - for about twenty seconds. “No, we need to insist that you meet with Frank,” as he turns again to look at the other elder and continues, “So, Herb, if you concur…” turning back to face the pastor, “We direct you to contact Frank and arrange for meetings with him!” Now the pastor was stunned. He couldn’t think through the implications or didn’t know if they had the authority to order the pastor to see a counselor, let alone a particular counselor. Sheepishly he nodded in the affirmative. The meeting ended shortly thereafter.

Over the next couple of weeks the elder took the initiative and arranged a meeting with Frank. He told the session that it was urgent for all of them to meet with Frank. But the week before the arranged meeting the pastor called for a special meeting. The pastor had consulted with several other pastors and counselors. What these two elders were wanting appeared quite irregular. At minimum they had no authority to order the pastor to do something that violated his conscience. So he determined to try and dialog with the elders to resolve the issue.

“Are you denying that you appear burdened and stressed?” the elder asked, five minutes into the meeting. “Two of our trustees noticed you’re stressed out and brought it to our attention at a meeting.”

“I’m not denying it at all. What is so wrong that trustees or anyone else should notice?” replied the Pastor.

The question was met with silence. “If they were so concerned, why did they not come to me first? That’s the proper and biblical thing to do.” More silence. “If it is such a big problem, why did you two not just come to me personally and ask if there was anything wrong, or if there was something you could do to encourage me?”

“That’s why we need Frank to come and help sort this out when he meets with us” said the dominant elder.

“Are there any particular things about me or about my being stressed that are of such a great concern to you that you had to order me to get counseling?” the pastor inquired.

“Yes. There is a list.”

“Could you not just simply tell me? Why not just help me as a brother and friend rather than making accusations and imposing some counselor I don’t want to see upon me? Why not start now?”

“Being stressed and burdened is a sin. It is wrong to let other people see you, as a pastor, stressed. Besides, you are to bring your burdens to the elders, which you haven’t done.” declared the elder.

“A sin? What?” said an astonished pastor. “What’s going on here? Why the urgency? Why do you believe we as a session must meet with Frank? What’s the objective here?” insisted the pastor.

“We’re very concerned for you ministry. We love you and want to see you grow in your ministry and be assisted in every way possible. Perhaps we can help you see areas in which to better you in ministry, to seek counsel to better you in your work. We believe it is best to discuss this matter in formal counseling.”

“I concur.” piped up the quiet elder.

“Well and good, but that is NOT what you originally presented. You brought up the matter of me being stressed and burdened and now say it is a sin and …”

“Do you deny you are stressed?” objected the elder.

“Not at all. Is being stressed a problem in itself? Am I sinning in any particular way?”
The elder returned, “Hmmm, no. I don’t know. But it is affecting your ministry.” He went on to explain how being stressed is the mark of a bad leader.

“How so? In what way?”

“That is what we need to talk about in the presence of a counselor. We urged you to have this meeting with Frank and us to work through these things in order for us to learn how to best help and assist you in ministry. Second, to learn as a session how to communicate with one another.”

A dialog ensued rehearsing the past few meetings.

Pastor: “You still have not given me any specific issues as to what you intend to bring up with Frank. Do you have particulars written down?”

“No.”

“But you have concerns you’ve registered mentally?”

“Yes.”

“So why can’t you divulge them to me now? We need to be biblical here.”

Elder: “Are you saying you don’t want counsel?”

The dialog continued along this vein without resolution.

“I’m willing to tell you in the presence of godly counsel…” defended the elder. “There are areas in your ministry that would benefit from Frank’s counsel. Are you saying that you can’t benefit from counsel? I thought Frank was someone you admired?” explained the elder.

“I do. But not when my hand is forced to get counsel about some nebulous matters. You are not making it clear to me at all what your concerns are and what the objective of the meeting is?”
Silence.

“You already agreed to the meeting with Frank. You can’t back out now.”

“That is true I did agree to meet – under duress! Yet I have had time to seek other counsel with pastors and counselors. I’ve had time to think this whole thing through. There is something going on here that is very troubling to me. I am not willing to come to some meeting where the two of you wish to sit down with a counselor of your choice and begin to accuse me of things, or begin to correct me about these so-called areas of concerns or sins. I refuse to be blindsided. I’ve been there and done that and vowed never to go through that again. And it is not the process of Matthew 18 and it is not acceptable for you to order me to do something that violates my conscience.” clarified the pastor.

Silence.

It seemed a trifle matter. Why not just sit with the elders and the counselor and get it over with? The pastor did not want to get into the history of his previous encounters with Frank. Pastor-counselor Frank had been helpful in the past about church matters and even some personal issues. However, Claude and the elder had a particularly close relationship, and the manner and language the elder was using, such as ‘directing’ or ordering the pastor to be counseled was Frank’s mode of operation. It was clear the elder had been told what to do by Frank. He seemed to be calling the shots. At the church where Frank served it was a practice that when he or the elders ordered someone to get counseling and they refused they would proceed with charges and put the individual under discipline. Many had gone through that agony at their church. This pastor did not trust the men and feared things would get worse by inviting Frank; especially since the elder was keeping particulars a secret and was declaring stress to be sin.”

“I don’t see the problem. Why are you changing your mind now? Why the resistance? You seem to be very defensive.”

“Of course I’m defensive! You are putting me in an awkward situation. You’ve made statements about me, my wife, my child and schooling, and now about stress and being defensive as sins? These are all problematic for me.”

The elder then proceeded to declare that the pastor had an exaggerated defensiveness and it was sinful. The list of sins were slowly being divulged. Getting frustrated the pastor announced he strongly objected meeting with Claude under the circumstances.

“I take note of your objection to that…So are you saying you will NOT meet with session and Frank this Thursday?” the elder asked.

“No. Not under these circumstances!”

The elder now red faced and surprised pronounced, “I’m stunned. You will not meet with the elders if we ordered you to?”

“Especially so. I deny that you have any right to do that whatsoever.”

“You will not receive a charge to you to meet for a session with Frank?”

“No!!”

“I don’t know what to say?” (long pause) “Why not? Even if we made it official or brought a charge against you?” the elder insisted.

Quite saddened and yet angry, the pastor said, “Go ahead. You have no foundation to stand on in this! I’ve already consulted with our denominational parliamentarians. Let me say again, here is the proper way to deal with this…” the pastor outlined what he had said before, instructing more carefully on Matthew 18, but putting special emphasis upon how much more effective the elders would be if they simply came to him informally and asked what things were burdening him and how they might be able to come alongside and help.

The elders and pastor studied each other. It was an impasse; that is until the elder changed his tact. He broke the silence, “We need to know how to work more effectively together as a session. This is a perceived need on session’s behalf. Can you agree we can stand to improve?”

“Of course we can always improve. This is fine for counsel, but this is not the matter you brought up.”

The elder, “We believe that there are areas in your ministry that could benefit from session’s encouragement. Are we effective in encouraging you? Do you think we encourage you in your ministry?”

Laughing, the pastor remarked, “Not at all!”

“So there is another thing we all could benefit.”

“It is my preference to address any other issues in the presence of Frank. Can you not agree that we all could use his help in working through communication, or encouragement and other things too?”

“Perhaps.”

The elder pleaded, “Will you please, for the sake of our relationship, the sake of your ministry, the sake of our effectiveness as a session, for the sake of this church, consider meeting together with us and Frank?”

There was a very long pause as the pastor was trying to contemplate his proposal.

“If you don’t want his counsel about the problem with your wife and child or schooling we can accept that. You can seek anyone you wish. This is for us and our sake. I’m asking you to do this.”
Another long pause. Given what the elder had spelled out and the very nature of the conversation certainly underscored a big problem here. On that basis his argument was legitimate.

Against his better judgment the pastor gave in. “I VERY reluctantly agree to the meeting with Frank this Thursday. You must note that those areas you mentioned are off limits and will not be discussed….”

Both elders sighed with relief. The one sat back in his chair while the leader smiled and said, “Thank you. Will you call Frank and confirm the meeting or should I?”

“I most certainly will talk with him about this.”

After prayer the meeting adjourned. The pastor did call Frank and confirm the time and place of the meeting, but he was also very candid about his reluctance and the reasons why. His intuition would later turn out to be correct.