"The masquerade is over; it's time to ... use the dreaded 'L' word, to say the policies of our opposition ... are liberal, liberal, liberal." -- Ronald Reagan, 1988
Simply put, labels such as conservative, liberal, radical, reactionary or progressive, are dangerous and really have no place in the Church or in the ministry. Labels are a crossover from the world of politics. They have unclear meanings that are relative to the user and can be easily misconstrued. Labels place people in boxes that are often inaccurate descriptions of their position on other issues. Labels ultimately result in branding.
Labels are a crossover from the world of politics.
The terms "left" and "right" came into use after the French revolution. In the French National Assembly, the "liberals" sat to the left of the president's chair, the "moderates" in the center, and the "conservatives" to the right. Those on the left were designated "liberals" and "radicals" because they wanted to make major reforms in politics and the economy. Their opponents on the right became "conservatives" and "reactionaries" because they were aristocratic nationalists who wanted to return to the status quo of the ancient regime. Those in the center were the "moderates" who were looking for a compromise. This dichotomy may have made sense during the French revolution, but once the principles of freedom and constitutional law were established (in America, at least), the "liberals" gradually became "conservatives" by defending the new status quo of liberty and limited government. Turnabout being fair play, in the 20th century the collectivists who pushed to eliminate economic freedom and expand the role of the state became the "liberals" or "progressives." Having adopted the favorable titles of "progressive," "modern" and "advanced," they scorned the opposition as "right-wing" and "reactionary." Thus, in the twisted world of political labeling, what the 19th century liberals supported--free enterprise capitalism and laissez faire government--the 20th-century liberals opposed by pushing for big government and interventionism in the marketplace.
Thus, the 19th century liberal ideals became the policies of some (but by no means all) 20th century conservatives.Label confusion has reigned ever since, and the political spectrum has become a rhetorical version of Abbott and Costello's "Who's on first?" routine or as Alonzo and Oscar used to sing, “I’m my own grandpa.”
Consider this confusion: Marxists, Communists and other socialists became the "radical left," while the Fascists of the 1930s in Italy and Nazi Germany were designated "right wingers" simply because they opposed the "Reds." But the only difference in their political philosophy was nationalism vs. internationalism. The fascists were in fact socialists as well. As the 60’s folk song said, the one on the right was on the left, and the one on the left was on the right and the one in the middle, was a Methodist!
If labeling can have such consequences in the political spectrum, consider how much worse it becomes in the religious world. Catholic conservatives may emphasize papal infallibility, the veneration of Mary and long to hear Mass in Latin, while their liberal counterparts long for expressive worship, tongues and the baptism of the Holy Spirit. In the Protestant world, liberal and conservative terms are largely used in reference to the role of women in ministry and social issues.
Furthermore, labels have different meanings in different contexts. One can be theologically conservative, economically conservative, socially conservative, libertarian conservative or politically conservative. (For example, the wife of conservative presidential candidate Barry Goldwater was also an avid supporter of Planned Parenthood.)
Being “liberal” and being “conservative” mean different things to different people, depending on the definition of both the one using the term, and those hearing the label. “Liberalism” can denote an attitude, a philosophical orientation, a set of policy and voting preferences, or a theological orientation.
To put it bluntly, a Pentecostal who is considered “liberal” in one region, may fit in better with the “conservatives” in another region of the United States, while a “conservative” in some districts may be thought quite “liberal” in others. I once told someone, I am a conservative on holiness and doctrine, liberal on giving, radical on prayer and worship, progressive on outreach methods and a bit reactionary on my music preferences. Huh? The meanings of labels are relative to the user and can be easily misconstrued. Who decides what defines a “conservative Apostolic” or a “liberal Apostolic”?
In my home district I prefer that our adult women wear their hair up, while other pastors insist it should be down, and still others think women should wear hats and scarves. Who decides which is most conservative?
Labels ultimately result in branding.
Labels put people in boxes, which often cause us to make incorrect assumptions about each other. Labels cause us to avoid actual discussions about beliefs or ideas. When someone's alleged philosophy is labeled, thinking stops and name-calling begins. We usually hear, He is a liberal, instead of; he holds some liberal (or conservative) positions.
Bernard Goldberg, author of the bestseller Bias, offers two numbers to prove his point about labeling. First, he says that a six-month search of The New York Times showed that the word "conservative" popped up in news stories 1,580 times; "liberal" only 802 times. The use of terms shifts the focus away from ideas and toward personalities. He is a conservative judge. She is a liberal senator.
“Branding” refers to the process of turning connotations into denotations. At the outset, words such as liberal or conservative have what semanticists would call "attributive" definitions -- they simply mean "one who believes or advocates such and such." Over time, though, a label may be associated with various connotations and stereotypes until it ultimately becomes "referential" rather than attributive - its definition is less a matter of what one believes than the kind of character that person is perceived to be.
If labels are necessary, Scriptural terms are found in abundance. These adjectives could include words such as: ungodly, wicked, effeminate, righteous, pure, lovely, faithful, whoremonger, carnal, joyful, shameful, holy- the list of choices are lengthy.
The solution is clear. Because labeling is divisive and misleading, it serves no beneficial purpose in the Kingdom of God. We need to avoid non-Scriptural terms that have secular connotations attached to them, and have no common definition. Furthermore, we should attempt to identify the position someone holds on specific issues, rather than make general assumptions about them on other issues.
Wednesday, December 10, 2008
Friday, November 9, 2007
Change
Change
We live in a world of enormous change. Technology, medicine, and society have went through dramatic transformations in the past few decades. If Rip Van Winkle would wake today, he would think that he was on a different planet.
Change is normal and natural. As we read through the Bible, the world of Jesus’ day was much different than Moses’ day, and much more different than Noah’s day. However, change is not a problem as much as the pace of change. What used to take hundreds of years to alter, is now happening in a few short years. For example, transportation was almost unchanged for thousands of years, but in a few decades we have went from horses to trains to cars to airplanes to space shuttles. In education, scrolls finally gave way to the printing press, and books ruled for 500 years. Computers, Ipods, PDA’s and laptops are now quickly taking the place of books.
Most change is positive. However, sociologists are telling us that the pace of change is happening so fast, that humans can barely ‘keep up.’ This may be the reason why many people feel so unsettled and insecure. They are longing for the familiar- for things that are unchanging- eternal things. What an opportunity for the Church. We have a God, a message, an experience and a Book that is forever settled in Heaven. It won’t- can’t- change.
The old hymn says it best, Why don’t you hold to God’s unchanging Hand? Hold to God’s unchanging Hand? Build your hope on things eternal, and hold to God’s unchanging Hand.
We live in a world of enormous change. Technology, medicine, and society have went through dramatic transformations in the past few decades. If Rip Van Winkle would wake today, he would think that he was on a different planet.
Change is normal and natural. As we read through the Bible, the world of Jesus’ day was much different than Moses’ day, and much more different than Noah’s day. However, change is not a problem as much as the pace of change. What used to take hundreds of years to alter, is now happening in a few short years. For example, transportation was almost unchanged for thousands of years, but in a few decades we have went from horses to trains to cars to airplanes to space shuttles. In education, scrolls finally gave way to the printing press, and books ruled for 500 years. Computers, Ipods, PDA’s and laptops are now quickly taking the place of books.
Most change is positive. However, sociologists are telling us that the pace of change is happening so fast, that humans can barely ‘keep up.’ This may be the reason why many people feel so unsettled and insecure. They are longing for the familiar- for things that are unchanging- eternal things. What an opportunity for the Church. We have a God, a message, an experience and a Book that is forever settled in Heaven. It won’t- can’t- change.
The old hymn says it best, Why don’t you hold to God’s unchanging Hand? Hold to God’s unchanging Hand? Build your hope on things eternal, and hold to God’s unchanging Hand.
Sunday, October 14, 2007
Bi-vocational pastors part two
Bi-Vocational Pastors Part two
Rex Deckard
In the previous blog, we discuss the advantage of being a bi-vocational pastor. In this follow-up, we will look at the disadvantages.
Disadvantages and pitfalls
Pastors will need to be careful of a higher stress rate due to the enormous number of hours that are expended. This stress may extend into the pastor’s marriage and family, as well.
Self Image
No one who is a bi-vocational minister should allow himself to feel or be treated as a second-class preacher. If you are where God has led you there is no move up. The Apostle Paul made tents while he preached and he appeared to have been quite effective. Historically, most pastors also taught school, worked in industry or farmed until the 1950s when there was a push to get pastors to be fully-funded. It appears that in the future the number of bivocational pastors will rise significantly because of upcoming clergy shortages.
The problem with schedules and commitments between secular and ministry work that ‘overlap.’
A tendency to ‘let things go’ or ‘not get around to it’ due to the large number of demands on his time. This is especially true with visitor followup or preventative counseling of church members. This is the temptation to just address the most urgent needs.
The difficulty in expanding the base of the church through daughter plants and other endeavors that consume time and energy.
The danger that the Church will accept this situation as preferable to a ‘full-time’ pastor which would create more financial sacrifice on their part. The congregation should NEVER, NEVER see this simply as a ‘cost saving’ measure.
Thomas Trask says, Let me caution you in something. One of the traps of being bivocational is becoming accustomed to the income provided through your secular employment. I’ve watched it happen over the years. Because the secular employment provides, the pastor doesn’t feel he needs to accept payment from the church.I remember the second pastorate I had. When I was voted in they said, “Brother Trask, we are happy you have accepted our invitation, but we don’t have any income. We can’t pay you.”“That’s OK,” I said. “God’s called us here and we knew no payment was involved.”But that congregation needed to move away from their dependency upon my bivocational position and become responsible for the supply and the care of their pastor. You might need to move into that gradually. But don’t ruin the church by not taking income from them even though you are bivocational.
The absolute necessity on support staff- almost always unpaid- to pick up the slack for the pastor.
The need for effective time management skills that don’t overlook the family and the need for ‘time off’ of both jobs.
Focus on the Family Survey As part of the survey, bi-vocational pastors were asked if they had any words of advice for other current and future bi-vocational pastors. They were more than happy to share some of their accumulated wisdom to help others considering bi-vocational ministry.
The following are their suggestions:
Answer the call — Many pastors emphasized the fact that bi-vocational ministry is as significant and valid a "call" as full-time ministry. Your motivation for entering such a ministry shouldn't be the need for more money or the inability to get a full-time job.
Select a flexible job — Being a serious bi-vocational pastor requires that you be able to take time off from work on your other job. One pastor stated, "Choose a vocational experience that gives flexibility to conduct funerals and respond to emergencies."
Prioritize — "Decide what are the high priority tasks." Pastoring with limited time and energy means you must identify the greatest needs of the congregation and minister to those. Focus on what is most important, or else you may end up having two full-time jobs.
Encourage lay leaders — You will not be able to handle all the problems of the church, so expect and encourage each "layman [to] take more responsibility for routine church ministry (phone calls, etc.)." If you are willing to train people, you will generally find that people are willing to help out.
Schedule family time — Do not neglect your family. Be intentional about setting aside special time for them. One experienced pastor said, "I had to learn as a young minister to give more priority to my family." Many pastors admitted that their families suffered the most from them having two jobs.
Fellowship with other clergy — Many times, bi-vocational pastors feel that they are "out of the loop" with full-time pastors. Full-time pastors often aren't aware of the need to reach out to you, so you should to take the initiative to get to know them. Also, ask your church body to schedule meetings at times that would be good for you as well as the full-time pastors.
The best advice that the majority of those already in bi-vocational ministry have to offer those considering it: (1) Think carefully about how the decision will impact you and your family, (2) consider the cost, (3) find support and(4) answer His call.
Rex Deckard
In the previous blog, we discuss the advantage of being a bi-vocational pastor. In this follow-up, we will look at the disadvantages.
Disadvantages and pitfalls
Pastors will need to be careful of a higher stress rate due to the enormous number of hours that are expended. This stress may extend into the pastor’s marriage and family, as well.
Self Image
No one who is a bi-vocational minister should allow himself to feel or be treated as a second-class preacher. If you are where God has led you there is no move up. The Apostle Paul made tents while he preached and he appeared to have been quite effective. Historically, most pastors also taught school, worked in industry or farmed until the 1950s when there was a push to get pastors to be fully-funded. It appears that in the future the number of bivocational pastors will rise significantly because of upcoming clergy shortages.
The problem with schedules and commitments between secular and ministry work that ‘overlap.’
A tendency to ‘let things go’ or ‘not get around to it’ due to the large number of demands on his time. This is especially true with visitor followup or preventative counseling of church members. This is the temptation to just address the most urgent needs.
The difficulty in expanding the base of the church through daughter plants and other endeavors that consume time and energy.
The danger that the Church will accept this situation as preferable to a ‘full-time’ pastor which would create more financial sacrifice on their part. The congregation should NEVER, NEVER see this simply as a ‘cost saving’ measure.
Thomas Trask says, Let me caution you in something. One of the traps of being bivocational is becoming accustomed to the income provided through your secular employment. I’ve watched it happen over the years. Because the secular employment provides, the pastor doesn’t feel he needs to accept payment from the church.I remember the second pastorate I had. When I was voted in they said, “Brother Trask, we are happy you have accepted our invitation, but we don’t have any income. We can’t pay you.”“That’s OK,” I said. “God’s called us here and we knew no payment was involved.”But that congregation needed to move away from their dependency upon my bivocational position and become responsible for the supply and the care of their pastor. You might need to move into that gradually. But don’t ruin the church by not taking income from them even though you are bivocational.
The absolute necessity on support staff- almost always unpaid- to pick up the slack for the pastor.
The need for effective time management skills that don’t overlook the family and the need for ‘time off’ of both jobs.
Focus on the Family Survey As part of the survey, bi-vocational pastors were asked if they had any words of advice for other current and future bi-vocational pastors. They were more than happy to share some of their accumulated wisdom to help others considering bi-vocational ministry.
The following are their suggestions:
Answer the call — Many pastors emphasized the fact that bi-vocational ministry is as significant and valid a "call" as full-time ministry. Your motivation for entering such a ministry shouldn't be the need for more money or the inability to get a full-time job.
Select a flexible job — Being a serious bi-vocational pastor requires that you be able to take time off from work on your other job. One pastor stated, "Choose a vocational experience that gives flexibility to conduct funerals and respond to emergencies."
Prioritize — "Decide what are the high priority tasks." Pastoring with limited time and energy means you must identify the greatest needs of the congregation and minister to those. Focus on what is most important, or else you may end up having two full-time jobs.
Encourage lay leaders — You will not be able to handle all the problems of the church, so expect and encourage each "layman [to] take more responsibility for routine church ministry (phone calls, etc.)." If you are willing to train people, you will generally find that people are willing to help out.
Schedule family time — Do not neglect your family. Be intentional about setting aside special time for them. One experienced pastor said, "I had to learn as a young minister to give more priority to my family." Many pastors admitted that their families suffered the most from them having two jobs.
Fellowship with other clergy — Many times, bi-vocational pastors feel that they are "out of the loop" with full-time pastors. Full-time pastors often aren't aware of the need to reach out to you, so you should to take the initiative to get to know them. Also, ask your church body to schedule meetings at times that would be good for you as well as the full-time pastors.
The best advice that the majority of those already in bi-vocational ministry have to offer those considering it: (1) Think carefully about how the decision will impact you and your family, (2) consider the cost, (3) find support and(4) answer His call.
Bi vocational pastors
Bivocational Pastors
Rex Deckard
Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you."
(1 Thessalonians 2:9)
Are you a pastor working a second job? Joine the crowd! Thirty-one percent of Nazarene pastors in the U.S.A and Canada say they are bi-vocational. This is very similar to the 30% of Southern Baptist pastors who are bi-vocational. The number among Pentecostals is probably much higher, possibly as high as 70% in areas. Paul understood the plight of bi-vocational pastors very well:
"For you yourselves know how you ought to follow our example. We were not idle when we were with you, nor did we eat anyone's food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you. We did this, not because we do not have the right to such help, but in order to make ourselves a model for you to follow." (2 Thessalonians 3:7-9)
Now I am ready to visit you for the third time, and I will not be a burden to you, because what I want is not your possessions but you. After all, children should not have to save up for their parents, but parents for their children. So I will very gladly spend for you everything I have and expend myself as well. If I love you more, will you love me less?
(2 Corinthians 12:14-15)
You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.'" (Acts 20:34-35)
There is NO SUCH THING as being a ‘part-time’ pastor or minister, any more than being a part-time mother or father.vAll ministry is ‘full-time’, and the church workload of bi-vocational ministers in smaller churches is not less, but usually greater than in larger churches, where tasks may be delegated.
Advantages of being "bi-vocational"
There are in fact many advantages of being "bi-vocational." First of all, bi-vocational pastors are in touch with non-Christians. A full time pastor can be occupied by so many responsibilities that they do not have time to relate to non-Christians. They have opportunities to talk to unbelievers as ministers of religion, but they have less chance to develop friendships and relationships with them.
A bi-vocational pastor, on the other hand, has plenty of time to listen to the hearts of non-Christians. In fact, they work with them and experience the same kind of problems and toils of life that unbelievers encounter on a daily basis. The life of a bi-vocational pastor speaks louder than the best evangelistic sermon of a full time pastor.
Second, a bi-vocational pastor has the advantage of living in the "real" world, so to speak.
It is easy for a busy full time pastor to lose touch of the reality of life that both Christians and non-Christians face. The world is changing rapidly, and it is getting harder each day for a full time pastor to keep up-to-date with what is happening in the world outside of the four walls of the church.
Some pastors, for example, have the impression that they are the busiest people in the world. Hence they find it difficult to come to terms with why Christians do not attend all the wonderful meetings that they organize.
The reality is that it is not uncommon nowadays for people to work close to 60 hours per week, and that often involves after hours and weekend work. A Christian with a young family who actively involves in a local church is possibly busier than the full time pastor.
Bi-vocational pastors are, however, in a better position to understand the "average guy" down the street. These pastors themselves suffer from unstable income, lack of job security, and long working hours — long hours in both ministry and their second job!
Just like any other Christian or non-Christian, they know how it feels to be juggling with family, work and church responsibilities. In short, bi-vocational pastors are living in the real world working with real people.
Third, bi-vocational pastors follow the incarnational model that Jesus adopted. The fact that bi-vocational pastors are constantly living and working with people in the world gives them more opportunities to share their lives with others, both Christians and non-Christians alike.
The Creator of heavens and earth humbled himself and became a human being, showing the world that he did not just say that he cared, but was willing to share the toils and trials of life, even to the point of dying on the cross.
Bi-vocational pastors demonstrate a similar kind of servanthood. Jesus’ incarnational life is the testimony that God genuinely loves the world, and bi-vocational pastors are today’s witnesses to that fact.
Other Advantages
The financial base of both church and pastor is usually stronger. Church can budget more for mission and ministry. Two incomes bivocational pastors provide better for their family.
Bivocational pastors have greater degree of freedom to lead, functioning effectively as congregations' leaders, because their total livelihood is not threatened by non-supportive leadership.
Bivocational churches are more likely to adapt team leadership, a biblical model, due to pastors' time constrain.
In the next blog, we'll discuss the disadvantages of being a bi-vocational pastor.
Rex Deckard
Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you."
(1 Thessalonians 2:9)
Are you a pastor working a second job? Joine the crowd! Thirty-one percent of Nazarene pastors in the U.S.A and Canada say they are bi-vocational. This is very similar to the 30% of Southern Baptist pastors who are bi-vocational. The number among Pentecostals is probably much higher, possibly as high as 70% in areas. Paul understood the plight of bi-vocational pastors very well:
"For you yourselves know how you ought to follow our example. We were not idle when we were with you, nor did we eat anyone's food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you. We did this, not because we do not have the right to such help, but in order to make ourselves a model for you to follow." (2 Thessalonians 3:7-9)
Now I am ready to visit you for the third time, and I will not be a burden to you, because what I want is not your possessions but you. After all, children should not have to save up for their parents, but parents for their children. So I will very gladly spend for you everything I have and expend myself as well. If I love you more, will you love me less?
(2 Corinthians 12:14-15)
You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: 'It is more blessed to give than to receive.'" (Acts 20:34-35)
There is NO SUCH THING as being a ‘part-time’ pastor or minister, any more than being a part-time mother or father.vAll ministry is ‘full-time’, and the church workload of bi-vocational ministers in smaller churches is not less, but usually greater than in larger churches, where tasks may be delegated.
Advantages of being "bi-vocational"
There are in fact many advantages of being "bi-vocational." First of all, bi-vocational pastors are in touch with non-Christians. A full time pastor can be occupied by so many responsibilities that they do not have time to relate to non-Christians. They have opportunities to talk to unbelievers as ministers of religion, but they have less chance to develop friendships and relationships with them.
A bi-vocational pastor, on the other hand, has plenty of time to listen to the hearts of non-Christians. In fact, they work with them and experience the same kind of problems and toils of life that unbelievers encounter on a daily basis. The life of a bi-vocational pastor speaks louder than the best evangelistic sermon of a full time pastor.
Second, a bi-vocational pastor has the advantage of living in the "real" world, so to speak.
It is easy for a busy full time pastor to lose touch of the reality of life that both Christians and non-Christians face. The world is changing rapidly, and it is getting harder each day for a full time pastor to keep up-to-date with what is happening in the world outside of the four walls of the church.
Some pastors, for example, have the impression that they are the busiest people in the world. Hence they find it difficult to come to terms with why Christians do not attend all the wonderful meetings that they organize.
The reality is that it is not uncommon nowadays for people to work close to 60 hours per week, and that often involves after hours and weekend work. A Christian with a young family who actively involves in a local church is possibly busier than the full time pastor.
Bi-vocational pastors are, however, in a better position to understand the "average guy" down the street. These pastors themselves suffer from unstable income, lack of job security, and long working hours — long hours in both ministry and their second job!
Just like any other Christian or non-Christian, they know how it feels to be juggling with family, work and church responsibilities. In short, bi-vocational pastors are living in the real world working with real people.
Third, bi-vocational pastors follow the incarnational model that Jesus adopted. The fact that bi-vocational pastors are constantly living and working with people in the world gives them more opportunities to share their lives with others, both Christians and non-Christians alike.
The Creator of heavens and earth humbled himself and became a human being, showing the world that he did not just say that he cared, but was willing to share the toils and trials of life, even to the point of dying on the cross.
Bi-vocational pastors demonstrate a similar kind of servanthood. Jesus’ incarnational life is the testimony that God genuinely loves the world, and bi-vocational pastors are today’s witnesses to that fact.
Other Advantages
The financial base of both church and pastor is usually stronger. Church can budget more for mission and ministry. Two incomes bivocational pastors provide better for their family.
Bivocational pastors have greater degree of freedom to lead, functioning effectively as congregations' leaders, because their total livelihood is not threatened by non-supportive leadership.
Bivocational churches are more likely to adapt team leadership, a biblical model, due to pastors' time constrain.
In the next blog, we'll discuss the disadvantages of being a bi-vocational pastor.
Friday, August 31, 2007
The use of 'laity'
Along time ago I came to the stark realization that I can't possibly be involved in every aspect of church ministry in our local assembly for three reasons:
1) Because my time is limited, if I have to be involved in everything that happens, there will be a ceiling on the number of things that happen. I have now narrowed the focus for everyone else in our congregation and community.
2) I have strengths and talents that are unique to me. I'm very good at some things, and not good at all in others. It might be that others are better at hospital visits, or follow-up calls, or promotions, than I am. I would be foolish indeed to not utilize their abilities.
3) When I am involved in too broad an array of activities, then I am not very focused on any one thing. I need to find what I am good at, and really zero in on that.
This leads to my observation that as ministers, we have got to incorporate lay ministers and workers. This delegation should involve accountability and oversight. It should also include ongoing equipping and training. As the number of churches increase, and the activities within our churches, we have got to envision many traditional 'preacher' tasks to others within the Kingdom that have a burden to do it.
1) Because my time is limited, if I have to be involved in everything that happens, there will be a ceiling on the number of things that happen. I have now narrowed the focus for everyone else in our congregation and community.
2) I have strengths and talents that are unique to me. I'm very good at some things, and not good at all in others. It might be that others are better at hospital visits, or follow-up calls, or promotions, than I am. I would be foolish indeed to not utilize their abilities.
3) When I am involved in too broad an array of activities, then I am not very focused on any one thing. I need to find what I am good at, and really zero in on that.
This leads to my observation that as ministers, we have got to incorporate lay ministers and workers. This delegation should involve accountability and oversight. It should also include ongoing equipping and training. As the number of churches increase, and the activities within our churches, we have got to envision many traditional 'preacher' tasks to others within the Kingdom that have a burden to do it.
Saturday, August 11, 2007
Busy Summer
For those faithful who read my blog, I apologize for the recent lack of posting. It has been a busy, busy Summer. Thursday I logged over 51 telephone calls on my cell phone, what must be an all time record for me.
Nonetheless, I want to keep the subject of this blog as a priority. One of the themes I want to continue to explore is the networking of local church leaders with other church leaders doing similar tasks, ie., youth leaders with youth leaders, music directors with music directors, sound techs, treasurers, sunday school directors and other leaders. I think that we often learn a great deal from others who are facing the same challenges that we are.
The question, of course, is how to make this happen. With the advent of technology, much can be done via the internet. However, nothing is ever as good as a face to face encounter.
Nonetheless, I want to keep the subject of this blog as a priority. One of the themes I want to continue to explore is the networking of local church leaders with other church leaders doing similar tasks, ie., youth leaders with youth leaders, music directors with music directors, sound techs, treasurers, sunday school directors and other leaders. I think that we often learn a great deal from others who are facing the same challenges that we are.
The question, of course, is how to make this happen. With the advent of technology, much can be done via the internet. However, nothing is ever as good as a face to face encounter.
Monday, May 28, 2007
Low Commitment is One of the Spirits of the Age
One of the biggest frustrations that I keep hearing from our pastors is dealing with a lack of commitment and initiative on the part of church leaders and workers. One pastor told me recently that when he delegates a task, he has just added to his workload. Now, he not only has to deal with the task, but also with the person that was supposed to have done it, but did not follow through.
Experts tell us that the solution is 1) Clear expectations, 2) Timelines for completion, 3) Allowing the person the freedom to do it in the way that works best for them (turn them loose), 3) Equipping or coaching them if they don’t have the skills to complete the job.
I agree with all of the above. However, at the end of the day, I think most people are usually aware of the expectations, timelines, and given the freedom to do the job. The biggest issue I see is this: people are usually about as committed to a task in the Kingdom of God, as they are committed to God, Himself. If they know what to do, how to do it, when to do it and it still isn’t being done, it is a Spiritual issue. In short, they have got to renew their commitment to God, or turn the job over to someone who is.
Somewhat bitter medicine, but it’s the honest truth.
Experts tell us that the solution is 1) Clear expectations, 2) Timelines for completion, 3) Allowing the person the freedom to do it in the way that works best for them (turn them loose), 3) Equipping or coaching them if they don’t have the skills to complete the job.
I agree with all of the above. However, at the end of the day, I think most people are usually aware of the expectations, timelines, and given the freedom to do the job. The biggest issue I see is this: people are usually about as committed to a task in the Kingdom of God, as they are committed to God, Himself. If they know what to do, how to do it, when to do it and it still isn’t being done, it is a Spiritual issue. In short, they have got to renew their commitment to God, or turn the job over to someone who is.
Somewhat bitter medicine, but it’s the honest truth.
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