You aren't supposed to put coffee cups on Bibles (or any other drink for that matter). This I heard early on as a child from Sunday School teachers and concerned adults. Christians were supposed to treat their Bibles with respect, even though I came to realize that many didn't actually spend the time to find out about its content. Some folks keep a copy of the Good Book on the dashboard of their car or carry a pocket size New Testament around in their coat pocket. I've even heard a story or two about soldiers who say that that little Gideon testament actually saved their lives, not so much about the eternal kind of salvation but rather stopping a bullet before it penetrated their bodies. Having a Bible around is still a popular notion, as it continues to be a best selling book year after year.
It's never occurred to me to do something damaging to the actual, physical paper that the words are recorded on. Come to think of it, I did do something similar to that in a sermon years ago. I started naming things in the Bible about "loving God with all our heart" and "loving our neighbor" and "not robbing God" as so on (had to get that tithing emphasis in there). Whenever I finished reading one of those verses, I'd say, "Now, we really don't believe that" and then I'd slowly tear the page down the middle so folks could get the idea. I did this several times and you can guess the reactions. The truth is, I didn't really tear the Bible but did this to other copies of paper. The folks in the pew looked relieved after I told them but turned sour afterwards. They didn't think kindly of that little stunt, and I'm glad to say I have found other ways to get my point across. Even so, I wasn't fearful of bodily injury, which would have proven my point after all that talk about loving each other.
Apparently, folks in Pakistan are pretty intense about the Koran. Two Christians have been sentenced to 15 years hard labor for tearing a few pages in the Muslim holy book. They were guilty of burning some pages and convicted of blasphemy by a Pakistani court. These individuals could have faced a death penalty. Christians account for only 3% of the population, and those in the minority complain that the law is used to harrass them www.baptiststoday.org. It's ironic that the Pope can get criticized for his views on Islam being a violent religion when this sort of thing takes place in the Middle East. These Christians were in danger of losing their lives, so in effect the judge was doing them in a favor by putting them behind bars. So much for freedom of religion.
Some folks might appreciate this sort of high regard for the Koran and wonder why more Christians don't have a similar kind of respect for the Bible. It's a good question. There is a lot of talk about the inerrancy of the Scripture in Baptist circles. This is a tired argument as far as I'm concerned, as the whole deal really boils down to interpretation. You'd be hard pressed not to find a Baptist who doesn't have a high view of the Bible, although this inerrancy thing is a source of debate that I won't get into here. I hear a lot about affirming the Bible as a whole but not so much attention placed on some of the teachings contained between the leather covers. We all have our canon within the canon.
My thinking is that this sort of militant mindset is foreign to the teachings of Jesus Christ. The kind of respect we ought to have for the Bible doesn't necessarily relate to how often we are seen in it's company. It doesn't have anything to do with how much we claim to be "people of the book" all the while holding grudges toward our brothers and sisters in Christ. Of course, these are people who don't believe the Bible as much as we do. It doesn't even depend on your putting a Ten Commandments sign in your front yard (you can't even read those things from the road). These are superficial displays of religion when they don't measure up to the "mind of Christ" that the Apostle Paul talked about.
There are so many ways we "tear our Bibles" that it wouldn't do to start listing them. There are enough people talking about how much they believe the Bible. It's time that we start seeing folks living out that book that is held so highly. I recall the saying "I'd rather see a sermon, than hear one any day." It's tough "turning the other cheek" and "speaking the truth in love." Let's make sure we keep the 'love' part in there. Christians, and Baptists in particular, can be downright meanspirited toward one another. We ought to live not so much by the letter of the law but by the spirit of the law. "And now these three remain: faith, hope, and love. But the greatest of these is love" (I Cor 13:13). It is a lofty ambition to live by this triad of virtues, but the Advent season may well be the best time to try.
Monday, November 27, 2006
Tuesday, November 21, 2006
Syndicated Sermons
I read a front page article in a recent issue of The Wall Street Journal about pastors who were using the sermons of other ministers. Ed Young, Jr.'s photo was sketched out to the side, with information that this pastor sells his sermons for $10 a piece from a website. You can go his website, buy a sermon, and pretty much use any and all of it without fear of plagarizing the content. Apparently, this trend is gaining in popularity, as busy pastors buy sermons so that they don't have to spend their own time in preparation. "He's a better preacher than I am," one pastor commented. The argument is that more time can be spent in administration and vision casting instead of sermon preparation. I recall a cartoon that demonstrated the tension. The first frame showed the pastor visiting with an elderly person but thinking "I really should be studying" and the next frame he is in the study but thinking "I really should be visiting."
Welcome to the pastorate.
A few of my church members read the WSJ article also. One jokingly told me that I didn't have to spend time studying for sermons when I could buy them. Another told me that my own sermons were good enough to sell and that I ought to be in on this new business venture. I much preferred the latter comment to the former, and it got me to thinking about the whole process of preaching.
The Apostle Paul said to "preach the Word" and that pretty much is what I have tried to do for the last ten years or so. I've tried not to preach someone's else's word. Looking back at some sermons from my first pastorate, I wonder what I was thinking at the time. It is a wonder that people sat through those early attempts, and I suspect the same is true of many other pastors as well. The process of preaching, beginning with prayer, preparation, and planning, is a daunting task and one that I take very seriously. And it really isn't any of my business whether other pastors take shortcuts and get their sermons off the internet. I'm not accountable to the Lord for their congregation or how they "feed the sheep."
On the other hand, I am concerned about the state of preaching in Baptist life if this indeed is a growing trend. Somewhere along the way pastors have started thinking that preaching is a secondary concern and their time is better spent doing other things. I don't go along with some of his theological views, but I have to agree with Dr. John McArthur that pastors are "preachers first and foremost, not vision-casters. . ." (LeaderLife, 11/06) Now, there's a place for "casting the vision" and "equipping the saints." But, there is no greater responsibility and privilege than preaching. Those first disciples knew that the church was growing which meant more people and more ministry to do. However, they maintained focus and called upon others to wait upon tables while they focused upon "prayer and the ministry of the Word" (Acts 6:4). I recognize the challenge of communicating this importance to the people, and thanks be to God if you have a church that understands and appreciates this mentality.
Stories and illustrations from other sources are fine, and some of them have been passed around so much that it's hard to remember where they originated. It's like they are public domain. I can see paying a certain amount to have access to websites where illustrations are shared. However, there's something missing when pastors use entire sermons from other preachers to present to their own churches. Why not just play a video of that preacher giving his own message? Besides, why does the church need you if they can plug into a satellite feed of someone else? It sure would be less expensive.
There's a special dynamic when the pastor stands before the people to share God's Word. This event starts way before Sunday morning. For me, it starts in planning my preaching several months ahead so that I might "preach the whole word" and not my pet peeves. I go into my study with my books and with the faces of the congregation, knowing that many of them are going through difficulties and that they give me 30 minutes every Sunday to speak God's word into their lives. This is an awesome task, one of which I am not worthy. Frad Craddock's classic preaching text "As One Without Authority" comes to mind.
It isn't only the preaching part that's important, but the time spent digging into the text and allowing the Holy Spirit to bring it to life. Preaching is more than a prepared message, it has to come from a prepared messenger. This happens through the course of a week of ministry all the while brooding over that sermon and allowing time for it to "gel" in your heart and mind. Oftentimes preaching comes out of the overflow of material and learning that I've received in a given week. It's true that there are times when I feel rushed to handle the urgent things rather than the important ones. I'm called upon to do a number of ministry tasks in a given week, but recommit myself daily to let those go if I'm not ready to preach. There's that internal clock that tells me how long to study and when I can put the sermon down.
I've said all this, not because I think I'm a great preacher but because I seek to become one. There are many other preachers out there who are better at it than I am and folks usually know where to find them on TV (some of our folks listen to Charles Stanley or David Jeremiah before hearing me on Sunday morning). Preaching is about sharing life with people, and that can't be done using someone else's sermon given to someone else's congregation. Sermons aren't sit-coms that can be used in syndication. They are birthed out of hard work and holy sweat. Preaching should be done in context, and importing someone's else's sermon isn't authentic, at least not for me.
Pastors who buy their sermons run the risk of being turned into program directors on cruise ships that happen to be called churches. It's lazy and a disservice to God's calling as a pastor to rely upon another preacher's material. There's a mystery about that preaching moment, and when it's really right there is a sense that the church is on holy ground. It wouldn't feel right getting there with a syndicated sermon.
Welcome to the pastorate.
A few of my church members read the WSJ article also. One jokingly told me that I didn't have to spend time studying for sermons when I could buy them. Another told me that my own sermons were good enough to sell and that I ought to be in on this new business venture. I much preferred the latter comment to the former, and it got me to thinking about the whole process of preaching.
The Apostle Paul said to "preach the Word" and that pretty much is what I have tried to do for the last ten years or so. I've tried not to preach someone's else's word. Looking back at some sermons from my first pastorate, I wonder what I was thinking at the time. It is a wonder that people sat through those early attempts, and I suspect the same is true of many other pastors as well. The process of preaching, beginning with prayer, preparation, and planning, is a daunting task and one that I take very seriously. And it really isn't any of my business whether other pastors take shortcuts and get their sermons off the internet. I'm not accountable to the Lord for their congregation or how they "feed the sheep."
On the other hand, I am concerned about the state of preaching in Baptist life if this indeed is a growing trend. Somewhere along the way pastors have started thinking that preaching is a secondary concern and their time is better spent doing other things. I don't go along with some of his theological views, but I have to agree with Dr. John McArthur that pastors are "preachers first and foremost, not vision-casters. . ." (LeaderLife, 11/06) Now, there's a place for "casting the vision" and "equipping the saints." But, there is no greater responsibility and privilege than preaching. Those first disciples knew that the church was growing which meant more people and more ministry to do. However, they maintained focus and called upon others to wait upon tables while they focused upon "prayer and the ministry of the Word" (Acts 6:4). I recognize the challenge of communicating this importance to the people, and thanks be to God if you have a church that understands and appreciates this mentality.
Stories and illustrations from other sources are fine, and some of them have been passed around so much that it's hard to remember where they originated. It's like they are public domain. I can see paying a certain amount to have access to websites where illustrations are shared. However, there's something missing when pastors use entire sermons from other preachers to present to their own churches. Why not just play a video of that preacher giving his own message? Besides, why does the church need you if they can plug into a satellite feed of someone else? It sure would be less expensive.
There's a special dynamic when the pastor stands before the people to share God's Word. This event starts way before Sunday morning. For me, it starts in planning my preaching several months ahead so that I might "preach the whole word" and not my pet peeves. I go into my study with my books and with the faces of the congregation, knowing that many of them are going through difficulties and that they give me 30 minutes every Sunday to speak God's word into their lives. This is an awesome task, one of which I am not worthy. Frad Craddock's classic preaching text "As One Without Authority" comes to mind.
It isn't only the preaching part that's important, but the time spent digging into the text and allowing the Holy Spirit to bring it to life. Preaching is more than a prepared message, it has to come from a prepared messenger. This happens through the course of a week of ministry all the while brooding over that sermon and allowing time for it to "gel" in your heart and mind. Oftentimes preaching comes out of the overflow of material and learning that I've received in a given week. It's true that there are times when I feel rushed to handle the urgent things rather than the important ones. I'm called upon to do a number of ministry tasks in a given week, but recommit myself daily to let those go if I'm not ready to preach. There's that internal clock that tells me how long to study and when I can put the sermon down.
I've said all this, not because I think I'm a great preacher but because I seek to become one. There are many other preachers out there who are better at it than I am and folks usually know where to find them on TV (some of our folks listen to Charles Stanley or David Jeremiah before hearing me on Sunday morning). Preaching is about sharing life with people, and that can't be done using someone else's sermon given to someone else's congregation. Sermons aren't sit-coms that can be used in syndication. They are birthed out of hard work and holy sweat. Preaching should be done in context, and importing someone's else's sermon isn't authentic, at least not for me.
Pastors who buy their sermons run the risk of being turned into program directors on cruise ships that happen to be called churches. It's lazy and a disservice to God's calling as a pastor to rely upon another preacher's material. There's a mystery about that preaching moment, and when it's really right there is a sense that the church is on holy ground. It wouldn't feel right getting there with a syndicated sermon.
Thursday, November 16, 2006
Bible not good enough for Tennessee Baptist Convention
The Tennessee Baptist Convention (TBC) decided it was time to clamp down on the doctrinal disposition of their committee and board members. Trusting them to live godly lives and be active in their local churches suddenly isn't good enough. At the annual meeting held at Bellevue Baptist Church in Cordova this week, messengers voted convincingly to add a question about the 2000 Baptist Faith & Message to the questionaire sent out to all prospective committee and board members. The rationale behind this effort was to weed out some Tennessee Baptists who may not be entirely supportive of the SBC. Apparently, this is a concern for folks who believe there should be unequivocal agreement with the direction and position of the SBC.
Jerry Sutton, pastor of Two Rivers Baptist Church in Nashville, favored a motion asking nominees for leadership positions to let it be known how they feel about the faith statement. He doesn't want persons on the Executive Committee making decisions about the Cooperative program if they aren't totally support of those funds being used by the SBC (Ironically, Sutton's church designates funds to the SBC, thus bypassing the state convention). Another pastor questioned the constitutionality of the motion because the TBC hadn't officially taken a position on the 2000 BFM. Parliamentarians ruled that the motion was in order because it meant that only a question about the BFM was being added rather than being required for service. Bill Sherman, messenger from FBC Fairview expressed the minority viewpoint but significant nonetheless: "You're placing the BFM above the Word of God, and I don't think any word of man is better than the Word of God." He offered a substitute motion to put affirmation of the Bible as the sole authority of faith and practice rather than the BFM. It was soundly defeated.
I was wondering when this sort of thing was coming to Tennessee, and am not surprised by it at all. This action will cause some consternation among those currently serving on these boards and committees, especially if they are Baptist enough to share Sherman's sentiment. It will bring about a question of conscience among good Baptists who support the work of the state convention but are at odds with the SBC. Although not officially requiring support of the 2000 BFM, the motion passed at Bellevue will pretty much eliminate those who have problems with this document that has caused a lot of division in only six short years. Many of these denominational servants have given their time, money, and talents to the state convention for a much longer period than that. I hope this is a wake up call.
The time has come that persons who want to included as leaders in the state convention have to endorse the 2000 BFM. Now I know that's not how the motion is written, but this is its intent nonetheless. This is certainly within the rights of the TBC as an automous body on its own. The state convention can set its own guidelines and parameters for participation. I'm expecting that in the not so distant future that the TBC will take a cue from their Missouri Baptist brethren and kick out the churches who aren't exclusively connected to the TBC and SBC. In the meantime, the TBC will keep on taking money from Tennessee Baptist churches but that doesn't mean members from those churches will be considered for committees and boards. Anyway, this is further evidence that the BFM is a creed. Nothing wrong with a creed necessarily, unless you happen to be Baptist. It is a statement of doctrinal accountability (see its preamble), and those who want to keep on serving on boards and committees in the TBC will have to bow down to it.
I'm being a little sarcastic about all this because this sort of thing has been going on for a long time. This time it is happening closer to home. Personally, this action isn't going to affect me because I've never been a candidate for anything going on with the state convention and don't want to be. However, there are people in our church who still support the TBC and its ministries but may have problems with this recent action. I think the vote taken this week will cause some dedicated TBC leaders to take a serious look at where the state convention is going and whether or not their participation is still welcomed. I suspect there are many in the minority who have been holding on to the convention because there is still good work going on and they want to focus on ministry rather than the mess. We'll see how long that lasts.
The Kingdom of God is a lot bigger than any state or national convention. Tennessee Baptists who hold on the Bible but not the current denominational direction need not be afraid. It will be an emotional epiphany for some who thought the narrowing doctrinal parameters would never come to this state. I believe that this action will have a positive impact. It will awaken some slumbering traditional Baptists who felt like they were always welcome at the TBC. They'll have to decide what to do and how much to compromise in order to stay on board. I hope they'll count their losses and move on to see where else God is at work. Other traditional Baptists, such as myself, will be reminded that Baptist principles and distinctives are as important now as they were as George W. Truett's day. It is still good to be Baptist.
The real news out of Bellevue this week is that the Bible isn't good enough, at least for the TBC. The 2000 BFM got more votes than the Bible. After this week, it's not enough to affirm the Word of God as the sole authority for faith and practice. Sherman tried in vain with that idea. It used to be that being known as a "people of the book" was good enough to work and fellowship together. You can't be trusted to serve on a committee or board now unless your doctrinal card has been stamped "2000 BFM approved."
I'm heading into Thanksgiving with another reason to be grateful. I serve a great church where the folks know what being a Baptist is about and we do our best to keep the main thing the main thing. No one can tell us what to do. We take the Bible seriously and choose ways to best carry out the Great Commission in our community and beyond. That little song I learned in Vacation Bible School stills rings true: "The B-I-B-L-E, now that's the book for me. I stand alone on the Word of God, the B-I-B-L-E."
Jerry Sutton, pastor of Two Rivers Baptist Church in Nashville, favored a motion asking nominees for leadership positions to let it be known how they feel about the faith statement. He doesn't want persons on the Executive Committee making decisions about the Cooperative program if they aren't totally support of those funds being used by the SBC (Ironically, Sutton's church designates funds to the SBC, thus bypassing the state convention). Another pastor questioned the constitutionality of the motion because the TBC hadn't officially taken a position on the 2000 BFM. Parliamentarians ruled that the motion was in order because it meant that only a question about the BFM was being added rather than being required for service. Bill Sherman, messenger from FBC Fairview expressed the minority viewpoint but significant nonetheless: "You're placing the BFM above the Word of God, and I don't think any word of man is better than the Word of God." He offered a substitute motion to put affirmation of the Bible as the sole authority of faith and practice rather than the BFM. It was soundly defeated.
I was wondering when this sort of thing was coming to Tennessee, and am not surprised by it at all. This action will cause some consternation among those currently serving on these boards and committees, especially if they are Baptist enough to share Sherman's sentiment. It will bring about a question of conscience among good Baptists who support the work of the state convention but are at odds with the SBC. Although not officially requiring support of the 2000 BFM, the motion passed at Bellevue will pretty much eliminate those who have problems with this document that has caused a lot of division in only six short years. Many of these denominational servants have given their time, money, and talents to the state convention for a much longer period than that. I hope this is a wake up call.
The time has come that persons who want to included as leaders in the state convention have to endorse the 2000 BFM. Now I know that's not how the motion is written, but this is its intent nonetheless. This is certainly within the rights of the TBC as an automous body on its own. The state convention can set its own guidelines and parameters for participation. I'm expecting that in the not so distant future that the TBC will take a cue from their Missouri Baptist brethren and kick out the churches who aren't exclusively connected to the TBC and SBC. In the meantime, the TBC will keep on taking money from Tennessee Baptist churches but that doesn't mean members from those churches will be considered for committees and boards. Anyway, this is further evidence that the BFM is a creed. Nothing wrong with a creed necessarily, unless you happen to be Baptist. It is a statement of doctrinal accountability (see its preamble), and those who want to keep on serving on boards and committees in the TBC will have to bow down to it.
I'm being a little sarcastic about all this because this sort of thing has been going on for a long time. This time it is happening closer to home. Personally, this action isn't going to affect me because I've never been a candidate for anything going on with the state convention and don't want to be. However, there are people in our church who still support the TBC and its ministries but may have problems with this recent action. I think the vote taken this week will cause some dedicated TBC leaders to take a serious look at where the state convention is going and whether or not their participation is still welcomed. I suspect there are many in the minority who have been holding on to the convention because there is still good work going on and they want to focus on ministry rather than the mess. We'll see how long that lasts.
The Kingdom of God is a lot bigger than any state or national convention. Tennessee Baptists who hold on the Bible but not the current denominational direction need not be afraid. It will be an emotional epiphany for some who thought the narrowing doctrinal parameters would never come to this state. I believe that this action will have a positive impact. It will awaken some slumbering traditional Baptists who felt like they were always welcome at the TBC. They'll have to decide what to do and how much to compromise in order to stay on board. I hope they'll count their losses and move on to see where else God is at work. Other traditional Baptists, such as myself, will be reminded that Baptist principles and distinctives are as important now as they were as George W. Truett's day. It is still good to be Baptist.
The real news out of Bellevue this week is that the Bible isn't good enough, at least for the TBC. The 2000 BFM got more votes than the Bible. After this week, it's not enough to affirm the Word of God as the sole authority for faith and practice. Sherman tried in vain with that idea. It used to be that being known as a "people of the book" was good enough to work and fellowship together. You can't be trusted to serve on a committee or board now unless your doctrinal card has been stamped "2000 BFM approved."
I'm heading into Thanksgiving with another reason to be grateful. I serve a great church where the folks know what being a Baptist is about and we do our best to keep the main thing the main thing. No one can tell us what to do. We take the Bible seriously and choose ways to best carry out the Great Commission in our community and beyond. That little song I learned in Vacation Bible School stills rings true: "The B-I-B-L-E, now that's the book for me. I stand alone on the Word of God, the B-I-B-L-E."
Sunday, November 12, 2006
Staying in the Church
I've been reading Barbara Brown Taylor's book Leaving Church, a memoir of her experiences as a priest in the Episcopal church. She talks about her work in a large Atlanta congregation, travelling to a small north Georgia town and getting her own church, and eventually taking a teaching position at Piedmont college. Along the way she talks about her struggles to experience God while at the same time represent the Divine Presence to her congregation. She is a victim of her own success, as her church grows so does the stress of maintaining her peace of mind. The challenge of balancing church, home, and time with God bring about a change.
This isn't intended to be a book review as such, but rather a way of identifying with her candid appraisal of church life. I really sympathize with her, as her experiences could happen to someone in a Baptist church as well. I can't relate to "putting on the collar" every day but there is a difference in how people treat you once they know you work for the church. Brown speaks for many pastors across denominational lines. In plain talk, she got burned out with her work, dealt with depression, and found herself wondering what God's purpose for it all happened to be. After five plus years as a female pastor in small town church, Piedmont College threw her a life preserver and rescued her from a sea of turbulent ministry waters. Ironically, many of the stresses Brown dealt with came about because of her great success as a preacher and teacher.
I've been thinking about this book a lot, and wondering what pastors do who are dealing with burn out but don't have the options that Brown did. She had a wider audience with her teaching and writing ministry, and landed in pretty good shape. For Brown, it was necessary for her to "lose" the church in order to "find" her faith again. Still, many pastors who don't have her pedigree end up as insurance salesmen or in some other profession outside of professional ministry wondering why they spent so much earning a seminary degree. It has to be a painful adjustment. I guess it depends on whether you choose to get out or whether you are another victim of "forced termination."
It appears to me that Brown suffered from an emotional kind of "battle fatigue" not unlike what many other ministers experience from dealing with local congregations. I can identify with this sentiment and can appreciate why many capable men and women walk away from the ministry. It can be a demanding, frustrating, draining, and disappointing experience when you work with people. Church people, in particular, can be very needy and take a lot out of you. There are many"takers" in the church and these folks find their way to the pastoral staff at some point. Fortunately, there are some "givers" out there as well. At one point in her book, Brown indicated talking with some church members at a party whom she hadn't talked with before. This happened after her resignation from the church. She realized how wonderful these people were but because they weren't the demanding type, she hadn't had any reason to deal with them. I agree with her that pastors should seek out these kinds of folks, because the demanding ones will seek the pastors out on their own.
Yes, vocational ministry can be grueling and some of the meanest people I know claim to be "people of the book." Christians can do evil things all in the name of religion (our record here is well known). Still, there is an appeal to helping hurting people, bearing one another's burdens, and proclaiming the gospel of Jesus Christ. It isn't necessary to be ordained to carry out these tasks, but having the position does have its privileges. Whenever going through particularly difficult times, I try to remember why I got into this profession to begin with and focus on my Call. It's the anchor that keeps my ministry ship afloat.
There are many landmines out there for ministers to avoid. Reading the latest news about the Ted Haggard situation gives evidence of that. For the pastors serving anonymously in their small corner of the mission field, the temption to wrestle with is discouragement. These pastors serve faithfully week after week, visiting the sick, agonizing over the church budget, contacting the inactive members, and preaching every Sunday. Some do not see any results from their labor. Many falsely believe that they were better pastors they'd be at bigger churches. It's no wonder that pastors burn out. I remember an older pastor say "I'd rather burn out than rust out." Well, either way "you're out."
I don't have any particular conclusions to draw from Brown's book except to say that I identify with the feelings of frustration and discouragement that come with the pastorate. I also recognize that there are many positives that come with the pastorate. It's an awesome privilege gaining the trust of your people. I'm trying to change my thinking from "Am I there yet?" to "Am I making progress?" Jesus didn't tell us to be successful, only faithful. I'm still learning what that means. For those who leave the ministry, I understand and sympathize. It's better to leave the ministry than lose your sanity. But, I have an even greater appreciation for those who stay in the church and stay with it.
Today I came across a poster with a man in a rowboat on a large body of water. The words read, "Dear God, please be good to me. The sea is so wide, and my boat is so small." Amen to that. I can't help thinking that there are other ministers out there who are caught between their feelings and their faith. Vocational ministry is pilgimmage. One day at a time, with the Lord's help, I hope to one day finish. In the meantime, I don't plan on leaving church. I'll hang in there and give my best to the Lord and his people. I hope my children will know what church is supposed to be about and have good experiences growing up. As their father (and pastor), I hope that's my legacy for them.
This isn't intended to be a book review as such, but rather a way of identifying with her candid appraisal of church life. I really sympathize with her, as her experiences could happen to someone in a Baptist church as well. I can't relate to "putting on the collar" every day but there is a difference in how people treat you once they know you work for the church. Brown speaks for many pastors across denominational lines. In plain talk, she got burned out with her work, dealt with depression, and found herself wondering what God's purpose for it all happened to be. After five plus years as a female pastor in small town church, Piedmont College threw her a life preserver and rescued her from a sea of turbulent ministry waters. Ironically, many of the stresses Brown dealt with came about because of her great success as a preacher and teacher.
I've been thinking about this book a lot, and wondering what pastors do who are dealing with burn out but don't have the options that Brown did. She had a wider audience with her teaching and writing ministry, and landed in pretty good shape. For Brown, it was necessary for her to "lose" the church in order to "find" her faith again. Still, many pastors who don't have her pedigree end up as insurance salesmen or in some other profession outside of professional ministry wondering why they spent so much earning a seminary degree. It has to be a painful adjustment. I guess it depends on whether you choose to get out or whether you are another victim of "forced termination."
It appears to me that Brown suffered from an emotional kind of "battle fatigue" not unlike what many other ministers experience from dealing with local congregations. I can identify with this sentiment and can appreciate why many capable men and women walk away from the ministry. It can be a demanding, frustrating, draining, and disappointing experience when you work with people. Church people, in particular, can be very needy and take a lot out of you. There are many"takers" in the church and these folks find their way to the pastoral staff at some point. Fortunately, there are some "givers" out there as well. At one point in her book, Brown indicated talking with some church members at a party whom she hadn't talked with before. This happened after her resignation from the church. She realized how wonderful these people were but because they weren't the demanding type, she hadn't had any reason to deal with them. I agree with her that pastors should seek out these kinds of folks, because the demanding ones will seek the pastors out on their own.
Yes, vocational ministry can be grueling and some of the meanest people I know claim to be "people of the book." Christians can do evil things all in the name of religion (our record here is well known). Still, there is an appeal to helping hurting people, bearing one another's burdens, and proclaiming the gospel of Jesus Christ. It isn't necessary to be ordained to carry out these tasks, but having the position does have its privileges. Whenever going through particularly difficult times, I try to remember why I got into this profession to begin with and focus on my Call. It's the anchor that keeps my ministry ship afloat.
There are many landmines out there for ministers to avoid. Reading the latest news about the Ted Haggard situation gives evidence of that. For the pastors serving anonymously in their small corner of the mission field, the temption to wrestle with is discouragement. These pastors serve faithfully week after week, visiting the sick, agonizing over the church budget, contacting the inactive members, and preaching every Sunday. Some do not see any results from their labor. Many falsely believe that they were better pastors they'd be at bigger churches. It's no wonder that pastors burn out. I remember an older pastor say "I'd rather burn out than rust out." Well, either way "you're out."
I don't have any particular conclusions to draw from Brown's book except to say that I identify with the feelings of frustration and discouragement that come with the pastorate. I also recognize that there are many positives that come with the pastorate. It's an awesome privilege gaining the trust of your people. I'm trying to change my thinking from "Am I there yet?" to "Am I making progress?" Jesus didn't tell us to be successful, only faithful. I'm still learning what that means. For those who leave the ministry, I understand and sympathize. It's better to leave the ministry than lose your sanity. But, I have an even greater appreciation for those who stay in the church and stay with it.
Today I came across a poster with a man in a rowboat on a large body of water. The words read, "Dear God, please be good to me. The sea is so wide, and my boat is so small." Amen to that. I can't help thinking that there are other ministers out there who are caught between their feelings and their faith. Vocational ministry is pilgimmage. One day at a time, with the Lord's help, I hope to one day finish. In the meantime, I don't plan on leaving church. I'll hang in there and give my best to the Lord and his people. I hope my children will know what church is supposed to be about and have good experiences growing up. As their father (and pastor), I hope that's my legacy for them.
Sunday, November 05, 2006
Haggard, Homosexuality, and Hypocrisy
Pastor Ted Haggard of New Life Church in Colorado Springs was dismissed after 21 years of service for sexual misconduct. Apparently, his ouster came as a result of a homosexual who claims that Haggard had maintained a sexual relationship with him for several years. Mike Jones said he "owed it to the gay community" to expose the pastor for hypocrisy. Haggard had been a leading opponent of same-sex marriage in Colorado, and Jones went public about the relationship when he found out Haggard's position.
When the story broke, Haggard maintained that he had never spoken with Jones or had any dealings with him. Jones produced phone messages that indicated otherwise. Then, Haggard admitted to buying drugs from Jones and to contacting him for a "massage" but nothing else. Although the details are sketchy, they were enough for the overseers of New Life Church to fire Haggard. The church heard letters from Haggard and his wife this morning in what must have been a very emotional service. The feelings must have been those of anger, sadness, and betrayal. I commend those in authority for making a courageous decision, and in reality, the only responsible one.
It's interesting to note that Haggard probably wouldn't have been exposed except for his public opposition to same-sex marriage and his credentials as a well-known conservative. There is discussion about what impact his fall will have upon this Tuesday's election. I really couldn't care less about that part of it, but here again is another prominent pastor preaching one thing and living another. This idea of turning morality into a political football is a confusing one, as if one party had a corner on piety. I don't blame Jones one bit for turning Haggard in for hypocrisy.
This whole affair is tragic, but offers several important lessons about life and ministry. First, we are all sinners. Even preachers. The Bible makes this clear in a number of passages. Some sins are more public than others, but we are all in the same boat as far as our condition before a holy God. We need forgiveness and salvation from Jesus Christ. Pastors are no exception, and we tread on dangerous ground if ministers are held up as if they were somehow immune to the temptations of life. No doubt Haggard found himself in a hole so deep that there was no way out. He didn't want to disappoint his family, church, or the Christian community. He is another prominent Christian leader who now finds himself in rather notable company. I still remember Jimmy Swaggert's "I have sinned" speech and images of Jerry Falwell taking over the PTL club after Jim Bakker's moral lapse are brought into focus once again.
Second, this incident gives more ammunition to those who call Christians "hypocrites." Pastors should be held to a higher standard, and for Haggard to stand up week after week proclaiming the gospel while living this way turns my stomach. It's hard for me to preach after an argument with my wife, and here is this guy preaching to thousands and taking a stand against same-sex marriage while maintaining an alleged homosexual relationship with Jones. At least that's his story, but Haggard has had trouble telling the truth about other things and this might be another one. Haggard described himself as a "deceiver and a liar" in a letter he wrote to the church. The church overseers fired him for "sexual misconduct" so you can figure out what that means.
Third, pastors and ministers in general need to be careful. We ought to pray every morning for the Lord to "deliver us from evil." There are so many landmines out there, and not only from the sexual realm. We should never say "that would never happen to me" because pride can lead to a lapse in judgment and moral failure. So, while I have a great deal of disgust about this situation I cannot allow myself to think that I am somehow superior to Haggard. I am a sinner saved by grace, and must pray for strength and wisdom to deal with temptation. Haggard's fall only reinforces this need.
Fourth, I will be thankful for what God has given me. Haggard started New Life Church is his home 21 years ago and it has grown to more than 14,000 members. He was president of the National Association of Evangelicals, a position of prominence among conservatives. Haggard participated in conference calls with the White House and chimed in on public policy. He had an influential pulpit on top of that. Haggard's success and prominence were the envy of the evangelical community, yet no one knew the filth hidden just underneath the ministry surface. You can have the popularity and fame, just give me a loving congregation and a clear conscience. There isn't a price tag for that.
Fifth, some of the greatest leaders in history have had moral flaws. David did great things as King of Israel yet committed adultery and had a man murdered to cover up for it. Moses murdered a man, yet let the Israelites out of slavery. Jacob deceived his father into giving him his blessing rather than Esau. There are many examples of this kind of behavior in Scripture. My point is that Haggard's downfall doesn't take away from what the Lord did through him in building a great church and ministry in Colorado Springs. God uses flawed individuals time and time again. This doesn't excuse Haggard's behavior, but should bring into a larger perspective.
Haggard's behavior impacts all of us in the Christian community. His actions give folks reason to suspect the worst among ministers whenever there is a question of morality. Pastors are not perfect by any means and face challenges every day that could threaten their ministries. Haggard's hypocrisy doesn't endear us to the general public, especially those who are skeptical of the church already.
Although Haggard's story may be newsworthy in an unfortunate way, other pastors are deserving of recogntion for more worthwhile things. Many serve faithfully in anonymity with never a hope for the kind of recognition Haggard received. These are the servants who deserve gratitude from their congregations. Their quiet, unassuming behavior and godly examples are to be appreciated. Oftentimes these men and women serve in out of the way places out of the limelight with little fanfare or appreciation. The lives and influences of these kinds of ministers need to be promoted as the real success stories in the ministry.
When the story broke, Haggard maintained that he had never spoken with Jones or had any dealings with him. Jones produced phone messages that indicated otherwise. Then, Haggard admitted to buying drugs from Jones and to contacting him for a "massage" but nothing else. Although the details are sketchy, they were enough for the overseers of New Life Church to fire Haggard. The church heard letters from Haggard and his wife this morning in what must have been a very emotional service. The feelings must have been those of anger, sadness, and betrayal. I commend those in authority for making a courageous decision, and in reality, the only responsible one.
It's interesting to note that Haggard probably wouldn't have been exposed except for his public opposition to same-sex marriage and his credentials as a well-known conservative. There is discussion about what impact his fall will have upon this Tuesday's election. I really couldn't care less about that part of it, but here again is another prominent pastor preaching one thing and living another. This idea of turning morality into a political football is a confusing one, as if one party had a corner on piety. I don't blame Jones one bit for turning Haggard in for hypocrisy.
This whole affair is tragic, but offers several important lessons about life and ministry. First, we are all sinners. Even preachers. The Bible makes this clear in a number of passages. Some sins are more public than others, but we are all in the same boat as far as our condition before a holy God. We need forgiveness and salvation from Jesus Christ. Pastors are no exception, and we tread on dangerous ground if ministers are held up as if they were somehow immune to the temptations of life. No doubt Haggard found himself in a hole so deep that there was no way out. He didn't want to disappoint his family, church, or the Christian community. He is another prominent Christian leader who now finds himself in rather notable company. I still remember Jimmy Swaggert's "I have sinned" speech and images of Jerry Falwell taking over the PTL club after Jim Bakker's moral lapse are brought into focus once again.
Second, this incident gives more ammunition to those who call Christians "hypocrites." Pastors should be held to a higher standard, and for Haggard to stand up week after week proclaiming the gospel while living this way turns my stomach. It's hard for me to preach after an argument with my wife, and here is this guy preaching to thousands and taking a stand against same-sex marriage while maintaining an alleged homosexual relationship with Jones. At least that's his story, but Haggard has had trouble telling the truth about other things and this might be another one. Haggard described himself as a "deceiver and a liar" in a letter he wrote to the church. The church overseers fired him for "sexual misconduct" so you can figure out what that means.
Third, pastors and ministers in general need to be careful. We ought to pray every morning for the Lord to "deliver us from evil." There are so many landmines out there, and not only from the sexual realm. We should never say "that would never happen to me" because pride can lead to a lapse in judgment and moral failure. So, while I have a great deal of disgust about this situation I cannot allow myself to think that I am somehow superior to Haggard. I am a sinner saved by grace, and must pray for strength and wisdom to deal with temptation. Haggard's fall only reinforces this need.
Fourth, I will be thankful for what God has given me. Haggard started New Life Church is his home 21 years ago and it has grown to more than 14,000 members. He was president of the National Association of Evangelicals, a position of prominence among conservatives. Haggard participated in conference calls with the White House and chimed in on public policy. He had an influential pulpit on top of that. Haggard's success and prominence were the envy of the evangelical community, yet no one knew the filth hidden just underneath the ministry surface. You can have the popularity and fame, just give me a loving congregation and a clear conscience. There isn't a price tag for that.
Fifth, some of the greatest leaders in history have had moral flaws. David did great things as King of Israel yet committed adultery and had a man murdered to cover up for it. Moses murdered a man, yet let the Israelites out of slavery. Jacob deceived his father into giving him his blessing rather than Esau. There are many examples of this kind of behavior in Scripture. My point is that Haggard's downfall doesn't take away from what the Lord did through him in building a great church and ministry in Colorado Springs. God uses flawed individuals time and time again. This doesn't excuse Haggard's behavior, but should bring into a larger perspective.
Haggard's behavior impacts all of us in the Christian community. His actions give folks reason to suspect the worst among ministers whenever there is a question of morality. Pastors are not perfect by any means and face challenges every day that could threaten their ministries. Haggard's hypocrisy doesn't endear us to the general public, especially those who are skeptical of the church already.
Although Haggard's story may be newsworthy in an unfortunate way, other pastors are deserving of recogntion for more worthwhile things. Many serve faithfully in anonymity with never a hope for the kind of recognition Haggard received. These are the servants who deserve gratitude from their congregations. Their quiet, unassuming behavior and godly examples are to be appreciated. Oftentimes these men and women serve in out of the way places out of the limelight with little fanfare or appreciation. The lives and influences of these kinds of ministers need to be promoted as the real success stories in the ministry.
Wednesday, November 01, 2006
Being "Moderate" isn't Enough
I got the latest issue of Baptists Today and enjoyed it as usual, but took particular interest in the interview with Dr. Bill Self. He is pastor of St. Johns Baptist Church in Alpharetta, GA. It is one of the few large churches associated with the Cooperative Baptist Fellowship (CBF). It's not often I hear of a church that size affiliated with the CBF or known as "moderate" in Baptist life. It's nice to know there are some out there.
Self made several observations about Baptist life in general and the status of moderate churches in particular. One thing he mentioned had to do with the importance of preaching and that pastors ought to devote a great deal of their time to this task. His critique of proclamation is right on with my thinking, in that of all the things preachers do, preaching is the most important. Pastors are called upon for a variety of matters, but that time before the people is sacred as far as I'm concerned. I can minister to more people at one time on Sunday morning than I can any other time. So, I spend as much time as possible getting ready (Acts 6:4 is an important verse for me). It is cardinal sin in my book for preachers to be boring and/or unprepared when they stand up to preach the Word of God. It was encouraging to hear a pastor of a prominent CBF church feel the same way.
Another thing Self said had to do with moderate churches and the need for emphasizing evangelism. He recalled going to a meeting in Florida and more or less cited this weakness. The reception was less than enthusiasic, which surprised him because he thought he was "coming home" to be with Baptists of his stripe. I commend Self for his views and believe his voice needs to be heard.
Being part of a CBF church is very liberating, especially for one who has served in the continually narrowing confines of Southern Baptist Convention (SBC). I've moved beyond the 2000 BF&M discussions and am grateful not to be supporting institutions that have changed to the point of non-recognition. It is refreshing to be among church members who cherish our Baptist distinctives and affirm the call of God upon both men and women. I appreciate our missional mindset and "being the presence of Christ" both locally and globally. I've embraced new terminology and new paradigms of ministry, namely that we don't have to own institutions in order to partner with them. We must continually inform and educate our people about missions in a "world without borders." This is new wine and must be placed in new wineskins. I'm grateful to be part of it.
However, at some point moderate congregations must refocus on their responsibility of telling people about Jesus Christ and about a personal relationship with him. Jesus came to "seek and save those who are lost" and that mandate still applies today. I am not saying CBF churches don't do this but rather that it seems we've made the Baptist distinctives emphasis an end rather than a means. We've gotten pretty good at saying "what we're not" but we must also ring out the message that people need Jesus and eternal life is theirs for the receiving through faith in Christ. I am tired of hearing that moderate churches aren't evangelistic and have weak pulpits. This seems to be the criticism from Southern Baptists who are good at counting buildings, budgets, and baptisms. If 80% of Southern Baptist churches are declining or plateaued, why don't they get critized for it? It's hypocrisy to call CBF churches unevangelistic with this sort of track record. I'm as concerned about the declining number of baptisms as I am about re-baptizing folks who get excited during revival every year. I mean, how many times can you get saved?
I accept the fact that the term "moderate" applies to me and our church for our views and theological positions. It's unfortunate we still deal with these terms, but so be it. This is part of our Baptist landscape. But, I don't want to be "moderate" when it comes to evangelism and finding ways to reach folks for Jesus Christ. Each church exists in its own mission field, and some areas are growing more than others. Yet, we can all do our part in sharing our faith through words and actions. Let us always "be ready to give a reason for the hope we have."
One key development for me personally has been this missional concept. We no longer merely commission missionaries to go to the mission field. In this post-Christian culture, churches are now ON the mission field which means that all Christians are missionaries right where they live and breathe. This is a truth that I'm trying to reinforce with our church and I think is sinking in. We are openly identifiable as CBF and all that it means. But, our folks are not talking about that as much as how we can reach our community for Christ and help people with real needs. This is an exciting conversation and one that I hope other churches are having. I've learned that it's not enough to be "moderate" or "not a fundamentalist." It's also necessary to have some real substance to offer folks who couldn't care less about SBC, CBF, or any other denominational labels.
Self made several observations about Baptist life in general and the status of moderate churches in particular. One thing he mentioned had to do with the importance of preaching and that pastors ought to devote a great deal of their time to this task. His critique of proclamation is right on with my thinking, in that of all the things preachers do, preaching is the most important. Pastors are called upon for a variety of matters, but that time before the people is sacred as far as I'm concerned. I can minister to more people at one time on Sunday morning than I can any other time. So, I spend as much time as possible getting ready (Acts 6:4 is an important verse for me). It is cardinal sin in my book for preachers to be boring and/or unprepared when they stand up to preach the Word of God. It was encouraging to hear a pastor of a prominent CBF church feel the same way.
Another thing Self said had to do with moderate churches and the need for emphasizing evangelism. He recalled going to a meeting in Florida and more or less cited this weakness. The reception was less than enthusiasic, which surprised him because he thought he was "coming home" to be with Baptists of his stripe. I commend Self for his views and believe his voice needs to be heard.
Being part of a CBF church is very liberating, especially for one who has served in the continually narrowing confines of Southern Baptist Convention (SBC). I've moved beyond the 2000 BF&M discussions and am grateful not to be supporting institutions that have changed to the point of non-recognition. It is refreshing to be among church members who cherish our Baptist distinctives and affirm the call of God upon both men and women. I appreciate our missional mindset and "being the presence of Christ" both locally and globally. I've embraced new terminology and new paradigms of ministry, namely that we don't have to own institutions in order to partner with them. We must continually inform and educate our people about missions in a "world without borders." This is new wine and must be placed in new wineskins. I'm grateful to be part of it.
However, at some point moderate congregations must refocus on their responsibility of telling people about Jesus Christ and about a personal relationship with him. Jesus came to "seek and save those who are lost" and that mandate still applies today. I am not saying CBF churches don't do this but rather that it seems we've made the Baptist distinctives emphasis an end rather than a means. We've gotten pretty good at saying "what we're not" but we must also ring out the message that people need Jesus and eternal life is theirs for the receiving through faith in Christ. I am tired of hearing that moderate churches aren't evangelistic and have weak pulpits. This seems to be the criticism from Southern Baptists who are good at counting buildings, budgets, and baptisms. If 80% of Southern Baptist churches are declining or plateaued, why don't they get critized for it? It's hypocrisy to call CBF churches unevangelistic with this sort of track record. I'm as concerned about the declining number of baptisms as I am about re-baptizing folks who get excited during revival every year. I mean, how many times can you get saved?
I accept the fact that the term "moderate" applies to me and our church for our views and theological positions. It's unfortunate we still deal with these terms, but so be it. This is part of our Baptist landscape. But, I don't want to be "moderate" when it comes to evangelism and finding ways to reach folks for Jesus Christ. Each church exists in its own mission field, and some areas are growing more than others. Yet, we can all do our part in sharing our faith through words and actions. Let us always "be ready to give a reason for the hope we have."
One key development for me personally has been this missional concept. We no longer merely commission missionaries to go to the mission field. In this post-Christian culture, churches are now ON the mission field which means that all Christians are missionaries right where they live and breathe. This is a truth that I'm trying to reinforce with our church and I think is sinking in. We are openly identifiable as CBF and all that it means. But, our folks are not talking about that as much as how we can reach our community for Christ and help people with real needs. This is an exciting conversation and one that I hope other churches are having. I've learned that it's not enough to be "moderate" or "not a fundamentalist." It's also necessary to have some real substance to offer folks who couldn't care less about SBC, CBF, or any other denominational labels.
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