Pentecostal Revival in Iowa

The Danger of Labels

2008-12-10T23:24:00.001-08:00

"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.

Change

2007-11-09T21:16:00.001-08:00

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.

Bi-vocational pastors part two

2007-10-14T21:24:00.000-07:00

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.

Bi vocational pastors

2007-10-14T21:19:00.000-07:00

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.

The use of 'laity'

2007-08-31T20:47:00.004-07:00

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.

Busy Summer

2007-08-11T21:45:00.001-07:00

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.

Low Commitment is One of the Spirits of the Age

2007-05-28T22:11:00.000-07:00

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.

Spirits of the age

2007-05-13T22:55:00.000-07:00

I believe that, in every generation, there are ‘spirits of the age’ that the Church has got to confront. Revival comes, in part, by identifying those spirits and attitudes unique to a generation, and then seeking God for wisdom in dealing with them. Sometimes it comes by combating the spirits head on, while at other times it is recognizing their affect on the culture around us, and then devising ways to reach the culture. Whether these are actual demonic spirits, or human attitudes I don’t know, but undoubtedly Satan is at the bottom of it all.

Among the spirits I see in our day, there is the spirit of convenience. People want to do what is convenient for them, and society has worked hard to cater to their desires. Unfortunately, the gospel is a very inconvenient experience based on sacrifice and commitment. Another spirit is a spirit of selfishness, which runs contrary to the scriptural dictate of selflessness and servanthood. Marketing gurus say the key to making a sale is WIIFM (What’s in it for me?)

I also think that there is a spirit of slumber, in which people are lulled into a false sense of security. This is certainly and endtime spirit, for in the parable of the Ten Virgins (which addresses the immediate time before the coming of the Lord) all ten virgins are sleeping. Paul warned that it is high time to ‘awake out of sleep.’

There is also a spirit of materialism, which is a direct violation of the commandment, ‘thou shalt not covet.’ This spirit drives the advertisement industry and makes individuals perpetually discontent with the things they have, and always wanting bigger, better or more. It is sad when people will add cable, a second cell phone, a newer car, a better IPOD, but complain about raising money for Sheaves For Christ.

The first step is to identify these and other spirits of our age. The second step is to understand that these spirits may easily infect us, as leaders, and our churches, as well. Finally, we recognize that these spirits are part of the culture we are trying to reach, and so we pray for wisdom from God in dealing with them in reaching our world.

Volunteers or Servants?

2007-05-05T17:59:00.000-07:00

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant,…Philppians 2:5

Deuteronomy 15:16 But if your servant s ays to you, "I do not want to leave you," because he loves you and your family and is well off with you,
then take an awl and push it through his ear lobe into the door, and he will become your servant for life. Do the same for your maidservant. Do not consider it a hardship to set your servant free, because his service to you these six years has been worth twice as much as that of a hired hand. And the LORD your God will bless you in everything you do.

When working with those who are volunteers in the church, it’s important to remember a few things. Consider these…

They are not paid to work in your church.
They do it because they want to.
They do it because it makes them feel good.
They do it because they want to please God and Pastor.
They do it because they have a burden.
They do it because they want to feel like they are a part of the whole.
People leave the church because they found no place to serve.
However-

We do a great disservice to people when they don’t understand the difference between being a volunteer and a servant. People lose out on blessings, because we are afraid to define this.
Much of this difference has to do with the spirit behind what they are doing.

Consider an ant colony or a bee hive
Do the ants and bees do the things they do- collecting food, digging tunnels, taking care of the queen- as volunteers? Or is it because they understand that they are part of a society where everyone has a role to play.

Robert Greenleaf, the man who coined the phrase, described servant-leadership in this way.

“The servant-leader is servant first… It begins with the natural feeling that one wants to serve, to serve first. Then conscious choice brings one to aspire to lead.
He or she is sharply different from the person who is leader first, perhaps because of the need to assuage an unusual power drive or to acquire material possessions. For such it will be a later choice to serve – after leadership is established. The leader-first and the servant-first are two extreme types. Between them there are shadings and blends that are part of the infinite variety of human nature.

He made himself nothing; he took the humble position of a slave and appeared in human form. Philippians 2:7

Are you a volunteer or a servant? Are you aware of the difference? We often describe those who work for the church on an unpaid basis as volunteers. It's a term we've borrowed from social clubs and non-profit organizations.

Leaders of clubs and non-profits make it their business to cultivate a steady stream of volunteers, because without them, the organization can't succeed. Churches too, live or die by their ability to attract and mobilize volunteers.

Church leaders go to seminars and read books to learn how to more effectively "recruit volunteers." A church not making good use of volunteers is a church destined for mediocrity. To try and operate without the assistance of volunteers is a suicide mission for church staffs.
In churches all across the country, the volunteer model of ministry has been used to do some wonderful things in the name of Christ. If only it were Biblical. It is not.

Jesus said-Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." Mark 10:43-45
Nowhere in scripture do we read about the volunteers that God has used to achieve his purposes in this world. During his ministry, Jesus didn't go around recruiting volunteers; he called people to be servants.

This is what He considered Himself to be and it's also what he expected of his followers. In our English Bibles, the Greek word "Doulos" is usually translated as "servant" when in the 1st Century it meant "slave." Given the baggage attached to the word "slave" in our culture, it's probably better to translate it as "servant."

"Suppose one of you had a slave plowing or looking after the sheep. Would he say to the slave when he comes in from the field, 'Come along now and sit down to eat'? Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? Would he thank the slave because he did what he was told to do? So you also, when you have done everything you were told to do, should say, 'We are unworthy slaves; we have only done our duty.'" Luke 17:7-10

What is a slave? Slaves are people who are owned by someone else. Slaves have masters. They are not free to do what they want to do. Instead, they do the bidding of their master. Our country is built upon the conviction that people were created to be free. Certainly this conviction is right and true and worth pursuing, as long as we don't let it overstep its bounds.
In Romans 6:6, Paul's tells us that we who have died with Christ in baptism have been freed from the bondage of sin. -but if we stop celebrating and keep reading, he'll tell us in verse 18 that having been set free from sin means we have become slaves to righteousness. In scripture, when God offers freedom, it comes in the form of a choice between masters.

The Israelites could serve Pharoah in Egypt or they could serve God in the Promised Land; we can serve Satan in the Dominion of Darkness or we can serve Christ in the Kingdom of Light, but either way, as Dylan said, "We've got to serve somebody."

One translation reads, But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. Romans 6:22

So in a spiritual sense, we're all slaves. We're either slaves to sin or slaves to Christ. Either way, we are not free to do whatever we want. We obey a master. Unlike so many slaves who have been abused by their earthly master, we have a Master who loves and cares for us and is always looking out for our best interests.

Make no mistake, though. God is still our master, and he expects obedience from his slaves. That's why the term "volunteer" has no place in the Kingdom of God. It's fine for the club, but not the church.

All slaves can do is humbly and obediently respond to their master's command. When Jesus commands us to take care of the needy, we shouldn't have to ask for volunteers. Instead, we should coordinate the efforts of all the slaves in our church, making sure the task is accomplished as efficiently as possible.

For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your slaves for Jesus' sake. 2 Cor. 4:5

So let's be clear about what the church is and what it's not. It's not a club of volunteers who give their spare time to a good cause. It's a group of servants who were bought at a price, and whose entire lives are devoted to serving a common master. While on the earth, Jesus took the form of a servant. His apostles considered themselves servants of God and of the churches they served.
Everyone in our church who holds membership is a servant. I may receive income from the church to go toward my expenses, but I'm a servant of Jesus Christ. I serve him and I serve you, because he served you. If you're a Christian, you're not just a member of a volunteer social organization; you are a servant of the Lord Jesus Christ. That's the example he set for us.

Now that I, your Lord and Master, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, . . ." John 13:14-16

Jesus never asked his followers to give up a few hours of their day off, but he did call them to give up everything they cherished in life for the sake of his Kingdom. This distinction is crucial, because in our "it's cool to be busy" culture, where spare time is scarce, most church volunteers have to be cornered, coddled, and convinced that their participation won't take up too much of their time.
Fundamentally the difference between a volunteer and a servant, is the Spirit in which we approach a need or a task. A volunteer does not feel obligated, nor ownership of the task. A servant always does. A volunteer only does it for the organization, a servant does it mainly for the Master.
Volunteers ask, "How much is required of me?" Servants of Christ, on the other hand, serve their church at the pleasure of their master, realizing their lives and the time by which they're measured, already belong to Him. They go the extra mile in everything they do, doggedly pursuing excellence, because they believe their Master is worth the extra effort.
Volunteers do it out of the goodness of their heart-Servants do it because they love the Master and they feel an obligation.
A volunteer feels gratified at a job well done. A servant feels gratified, but more than that, they feel true joy and delight. If you don’t feel joy after serving the Master, maybe you have approached it as a volunteer, and not a servant.The church doesn't need more volunteers who give away what time they can spare. We need more servants whose lives belong to the Lord.

Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving. Colossians 3:23-24

When this whole thing gets wrapped up and you're standing there before the Lord, are you expecting to hear him say to you, "Thanks for your time," or "Well done, my good and faithful servant?"

A Preacher Shortage? Part Four

2007-04-27T14:51:00.000-07:00

Before any valid conclusions or recommendations can be made, some basic questions that must be answered.

• How many licensed United Pentecostal pastors are currently beyond the age of 65?
• How many will reach the age of 65 each year, for the next 10-15 years? • What are the demographics of this number, in terms of location (districts and/or missions) as well as in ministerial roles (pastors, evangelists, missionaries, district officials, etc.)?
• What are the demographics in terms of church size, and financial strength, particularly of churches with pastors retiring over the next decade?
• What is the percentage of pastors and churches that have a retirement plan in place that does not draw on the local church’s future revenue, beyond the retirement?
• What are the attrition numbers of ministers leaving the ranks for reasons other than retirement or death? What are the primary causes of attrition among apostolic ministers?
• What are the numbers of newly licensed ministers that join the ranks each year?
• Are statistics available from the endorsed Bible colleges and other training programs of those in active ministry after graduation?
• What is the current method(s) of placement for men desiring a role in ministry, to assure that we introduce appropriate candidates to the open positions in churches?
• What are the demographics of newly licensed ministers (location, age, area of calling)?
• What practices are common in recruitment and ministry development, which includes the way we license new ministers and the requirements we place (or do not place) on them?
• Is our rate of growth in attendance reflecting our rate of growth in licensing?
• Is our growth sufficient for long-term viability and success, both at home and overseas?
• Does clergy decline result from overall church decline, or does clergy decline cause overall church decline?
• Since new ministers emerge from the local church, what actions are local pastors, presbyters, and district superintendents doing to increase recruitment and training?

After these statistics are compiled and evaluated, it may be determined that no problem exists, or the issues of concern may be different than anticipated. Regardless of the outcome, recommendations should be developed as to how to guarantee there is an adequate supply of ministers in the future, and that we find ways for equitable distribution in shortage areas.

Consideration could be given to a placement and referral program at the national level. Finally, it is critically important that we not only have an ample number of ministers, but that they are consecrated, God called, adequately trained and in love with the Apostolic message of holiness and truth. After these statistics are compiled and evaluated, it may be determined that no problem exists, or the issues of concern may be different than anticipated.

Regardless of the outcome, recommendations should be developed as to how to guarantee there is an adequate supply of ministers in the future, and that we find ways for equitable distribution in shortage areas. Consideration could be given to a placement and referral program at the national level. Finally, it is critically important that we not only have an ample number of ministers, but that they are consecrated, God called, adequately trained and in love with the Apostolic message of holiness and truth.

A Shortage of Preachers Part 3 Areas of Impact

2007-04-24T20:34:00.000-07:00

Most statistics reveal that the churches that are affected with clergy shortages are congregations of less than 100 in attendance, particularly those that require a pastor to hold a second career, and rural congregations that battle declining or aging membership. The problem of filling openings in small churches cannot be ignored, for most American churches are small. In 1999, a study of congregations reported that 71 percent have fewer than 100 regularly participating adults. The median size of a church is 75 active members. Half of all American congregations have fewer than 75 members.

Some church organizations claim their problem is not a shortage of clergy, but a distribution problem, as ministers are drawn to be staff members of larger suburban churches. Among some denominations, the competition for positions in larger and ‘mega’ churches is intense, while smaller churches are suffering. Organizations that formerly emphasized a heavy regimen of college and seminary training are now focusing more on training lay leaders, and short-term training. They are also placing less reliance on youth coming out of college, and working to recruit older individuals who are willing to make a mid-life change to the ministry.

Implications for the United Pentecostal Church
The implications of clergy shortage for the future growth and maintenance of the Apostolic movement could be huge. With an increased emphasis on establishing new churches, daughters works, and opening new mission fields, it is irresponsible to ignore the possibly that we may not have the number of preachers, teachers and missionaries to staff them in the future. This is an issue that must be addressed, at a minimum, 5-10 years prior to the peak of the problem. That time may be now.

More comprehensive research is needed on the trends within the United Pentecostal Church, and the Apostolic movement as a whole, to determine if a problem exists, now or in the future and, if so, how best to address the crisis. Initial statistics indicate that 55% of licensed pastors in the United Pentecostal Church will be at or approaching retirement age over the next 10-15 years. Many of these pastors are in congregational settings that do not support a full-time pastor. Some of these future retirees are also expecting on-going financial support after their retirement from the church’s future revenue, making the picture even bleaker. It is possible that the problem may also not be an issue of supply, but instead of distribution. As in other fields, such as medicine and education, shortages could be largely geographic or demographic in nature.

In the Apostolic ranks, certain districts and churches may have problems attracting qualified ministers for various reasons. This may (or may not) include depressed economies, poor district leadership, a shift towards urban areas that leaves rural areas unattractive to talented young people, and distances away from areas where there is more fellowship. In this scenario, there may be areas with an abundance of qualified ministers vying for a few openings, and other areas where no one is available.

Another possible consideration is that there are active ministers who are not seeking licensing for a variety of reasons. One of the concerns voiced at a recent General Conference was that our organization licenses young men but then does not allow them to vote. As a result, young men may not see the need to be licensed but who still preach in our churches. This raises some new issues. If they are ministering in UPCI,churches, should they not be accountable to the UCPI authority structure, and should they not be responsible to meet the criteria for ministry set forth by the UPCI? Are they planning to be licensed at a future time?

In the next blog, Questions to be Considered

Shortage of Preachers? Part 2

2007-04-24T20:27:00.000-07:00

Causes of the crisis The decline of men entering active ministry (among women, the numbers have actually increased) has a number of complex contributing factors, depending upon the region, area of ministry and church denomination. Nonetheless, there are some common characteristics that seem to cross theological lines.

1. The decline of the American church, in general. Every year in America, around 3000 churches close, with only 1500 new churches opening. This decline is particularly keen among rural churches, and small inner city churches that simply can’t afford to keep the doors open.

2. The loss of prestige for ministers. The exaggeration of scandals by TV preachers and pedophile priests by the media, along with a general mocking of the Church and clergy by a hostile Hollywood has caused there to be a lack of respect for the ministry in the general community.
3. Graying of the workforce. More ministers are reaching retirement age than every before, and more are retiring early because of health and family concerns. In some areas of the nation, this reflects a trend seen throughout the demographic, where the general population is also becoming older.
4. An increased attrition rate. More preachers are dropping out rather than deal with the stress of being on call 24 hours a day, 7 days a week. The toll on the wife and children of a minister is perhaps the greatest of any profession, and the average preacher finds himself spending more time on sorting out IRS regulations, building and facility management, transient congregations, volunteer staffing issues and poor congregational commitment than ever before. One young pastor recently said, “they didn’t teach this in Bible college!”
5. Less emphasis on the sacrifice, servanthood and calling. Preaching about sacrifice and the divine call of God to serve selflessly has never been preached less than in American churches, today. As a result, too many enter ministry with unrealistic expectations of success, and an unwillingness to face the suffering that has always been a characteristic of Christian ministry. Some enter ministry seeking the limelight, but find out instead that it is hard, demanding work.

Continued in the next BLOG: Areas of greatest impact

A Shortage of Preachers?

2007-04-23T22:16:00.000-07:00

Across America, thousands of churches are without pastors. Some are turning to lay leaders or using satellite links to utilize pastors from larger churches. Others are closing their doors, forever. The denominational church world is approaching a crisis point in clergy supply and demand. Unlike other vocations in which the work force is often greater than the need, in the church world the opposite has become true.

Although the Apostolic movement defines the role and call of the minister in different terms than many churches in the denominational world, it is still wise to consider whether this clergy shortage may impact our ranks, as well. Bill Tammeus, Small Towns Feel Pinch With Higher Costs, Fewer New Members of Clergy, writes, “In the Evangelical Lutheran Church in America, the number of pastors in active ministry has fallen from 13,841 in 1990 to about 11,100 today. In the Catholic Church, the number of priests in the United States has fallen to 44,500, down about 15,000 in the reign of Pope John Paul II. The average age of priests is 61. In the 2.4 million-member Presbyterian Church (USA), about 4,000 of the 11,100 congregations are without pastors. Only 55 of the 108 churches in Heartland Presbytery, covering western Missouri and eastern Kansas, have installed pastors.”

Keith Wulff, Ten Numbers I Think Are Important, writes of the Presbyterian Church (USA) that, “33 percent of congregations did not have an installed pastor at the end of 1998. In 1990, 28 percent of congregations did not have a pastor. This number is influenced not only by the ability of congregations to afford a pastor, but also by the supply of pastors. Today, 2,900 (Presbyterian) congregations with fewer than 100 members do not have pastors. In 1990, 2,496 congregations of that size did not have a pastor.” In 1990, the United Methodist Church ordained 820 seminary-trained clergy. Ten years later, that figure had dropped by 200, forcing churches to rely on "local pastors" with less training. Only about 60 percent of the 54 churches in the Methodist district that includes Kansas City, Missouri have full-time pastors.

Anecdotal reports are telling us that many smaller or rural Pentecostal congregations cannot find qualified, interested pastoral candidates to consider their pulpit. In other situations, pastors are postponing retirement because of fears that their church will not be able to find a replacement. Even larger Apostolic churches in major cities, are frustrated with the smaller pool of available ministers showing an interest in their congregations. Statistics from Church Administration of the United Pentecostal Church report that in May 2006, in North America there were 9,066 UPCI ministers. 430 are under age 30, 301 are women with a median age 65 and there is an overall median age of 49. Another interesting fact is that the UPCI has a two-to-one ratio of ministers to churches. This may be explained by the fact that not all those called to ministry are also called to the role of a pastor. In the five-fold ministry, there are those called to preach which are not called to pastor.

These non-pastoral licensed ministers are not necessarily men who are ‘unemployed’ in the Kingdom. They may include retirees, ministers in training, evangelists, teachers, missionaries, church planters, assistants, organizational workers and others. On the foreign mission field it is not unusual to have more churches than licensed ministers.

In the next blog, we will explore some of the causes of this problem.

Utilizing Resources

2007-04-17T21:46:00.000-07:00

One of the areas that I have lately been thinking about, alot, is how we utilize (or should say underutilize) our resources.For example, we have church buildings that are only occupied about 10% of the time, and 90% of the time sit empty. Yet they have to be heated, cooled, insured and maintained all of the time.

Often we have lawns that are only used for mowing, and parking lots that are only used for parking. Could we not find additional uses for our facilities?At Calvary, I am glad to see us making better use of our grounds with the community market we had last Summer.

We are also using our building better, by hosting Scouts, ACTS ministry classes (Turningpoint), Senior activities, weekly meals on Sunday night, training classes and Spanish language services on top of our regular worship times.But I think we need to continue to explore ways to maximize our resources.In the next post, I want to think about ways to maximize the use of our manpower.

Utilizing Resources

2007-04-17T21:43:00.000-07:00

In the last entry, we talked about better utilizing our facilities and structures for growth. I think that we should also think about the utilization of resources in terms of people.Bluntly put, if we rely only on preachers for evangelism and revival, the job will never be done- there just aren't enough to go around.

In Iowa, there are more counties than the total number of licensed Apostolic preachers (including retirees and those just starting out). This means that we have to look across the board at who we have in our churches, and put everyone to work at some level.At Calvary, we not only have the daughter work in Perry, but we have also tried to utilize the time and talents of 'laity' in a variety of ministries.

On Tuesdays we have worship at Stonecrest apartments, and utilize a variety of people there. We also use a variety of people in our Spanish service, Scouts, Small groups and the other ministries of the church.We have to put people to work beyond the Sunday and Wednesday service (including the pastor). I believe that it is even possible to open extension services, preaching points and daughter works utilizing the talents of laity, with the oversight of the ministry. This gives and opportunity for singers, musicians, speakers, and others who may not be used in the primary services and opportunity to be involved in the work of God.

Four Keys to a Revival Church

2007-04-15T21:07:00.000-07:00

For a long time, I have had a custom of asking every preacher that comes by, especially those that travel a great (missionaries, evangelists), the common attributes of growing, revival churches. Not surprisingly, their answers are typically very similar. Four categories emerged in these discussions that seem to be common characteristics:

1. Emphasis on doctrine and holiness. Revival churches are Bible preaching and teaching churches, that are passionate about Bible preaching.

2. A move of the supernatural. Revival churches have the Gifts of the Spirit in operation, have powerful worship experiences and know how to pray.

3. A framework of ministry programs. Revival churches understand their communities, and devise ministry programs in ways to reach the community. These structures are not happenstance, but are carefully designed and monitored. Staff are given frequent training experiences at home, and away.

4. A prophetic pulse. Revival churches frequently discuss prophetic events, current events, and have an idea of where they fit into the overall scheme of God's plan for the endtimes.

Interestingly enough, it is not only important that these elements are present- it is important that they are ALL present in balance, for a church to sustain ongoing, consistent revival

Mega Churche

2007-04-13T15:14:00.000-07:00

Outreach Magazine just released their list of the nation's largest churches. Here are some highlights (and I quote from Outreach Magazine):·

The nation's largest church (Lakewood Church, Houston, TX) grew by 38%, from 32,500 to 45,000. That is an increase of 12,500 in one year. I am sometimes in larger churches that tell me it is really hard to sustain growth for a church our size. · 230,000 attended the ten largest churches. · 216,000 attended the next 15 largest churches. That is nearly half a million people attending at the 25 largest churches. · 39 of the top 100 churches use multi-sites.

This is clearly one of the biggest changes in church in my lifetime. See Warren Bird's new book on the subject. · Less than half of the top 100 churches are white. · There are over a hundred churches in the United States that have over 2000 in attendance AND are less than ten years old. · A million people, roughly 10% of all who attend church attend the top 1,210 churches. If seen as a denomination, these 1,210 congregations would be the third largest denomination in the United States, behind Catholics and Southern Baptists.

A million people attend the top .3% of churches. Here is the interesting thing- these churches had little in common. It was an extremely diverse group, "Charismatic and Charismatic-hating. They are contemporary and old fashioned. They are Sunday School based and home group based. They are seeker targeted and seeker hostile. They are of every denomination--and no denomination. They are found in every geographical area. They are found in cities and relatively small towns" (Josh Hunt)"The ONLY thing they had in common was this: Great preaching and communication in the pulpit. Outreach Magazine

Apparently that was the common denominator. As a recent guest to our local leadership class told us, after all is said and done with our programs, facilities and outreach methods the bottom line is,'ya gotta have good church!' That includes well prepared (both spiritually and also in other ways) preaching, music and worship. Whatever method we use to get them through the door, there has to be something for them after they arrive.

The Power of Association

2007-04-12T14:56:00.000-07:00

We are a lot like the chameleon- we become like those we associate with. Recently, I sat with a very cynical preacher, and by the time I left, I was feeling and acting pretty cynical, too. As a matter of fact, the attitude lingered for several days. When I get around faith people, I feel faith. When I am with soulwinners, I want to win souls. If I am with negative people, I become negative.

For this reason, sometimes it is good for church leaders to visit people and places "where it is happenin'" to network and get fresh inspiration. This may be in Youth, Sunday School, prayer, or other areas.

Recently I wrote to someone who was struggling with outreach (and I don't think they will mind me excerpting from my letter):"I would STRONGLY suggest that you make a way to do a visit to a church with an innovative, active outreach program... This may cost a little, but it would pay huge dividends. Several men that would welcome a visit (and the only costs would be travel expense, I am sure) are Murrell Cornwell in Wichita, Kansas, Tom Foster in Dallas, and Brent Endris in East Chicago, Indiana. I know that these men do this sort of thing, regularly. Matt Maddix in Florida and Jimmy Toney in Omaha would be excellent, as well. Jerry Staten, in Washington, D.C. has great ideas and is worth a call.... And you are always welcome in Des Moines!"

I think our fear (as pastors) is that someone will be so enthused at how it is being done elsewhere, that they will decide to move there and leave us. In reality, people usually are ignited with a passion to 'go home and try it there.'

Unity and Revival

2007-04-11T19:47:00.000-07:00

For several years I heard preachers quote from the Ethiopians when we heard the reports of their great revivals and crusades. The quote went something like this: "We didn't pray for revival, we prayed for unity. And when we had unity, then revival came."

This is a perhaps a little simplistic, since there are many other elements that must also be present to have revival besides unity. For example, Unity + Carnality doesn't equal revival. Unit + Laziness doesn't equal revival. Nonetheless, the Bible does say that on the Day of Pentecost, they were 'of one mind and one accord', so apparently Unity is one important piece of the puzzle when it comes to revival.

So if unity is that important, then what does it look like and how do we get it? The biggest fallacy that most churches have about unity, is that it equates with 100% participation. Unless the average church attendance is less than 100, it will be impossible (and not even advisable) to have 100% participation in all activities of the church. A growing church may choose certain important functions and promote 100% participation in those functions (ie, EVERYONE ought to go to Sunday School), but they can't expect everyone to do everything, without stifling the overall growth of the church.

Instead, they may realistically attempt to have 100% participation in certain sub-cultures in the church. For example, 'We want ALL of our seniors to participate in the Seniors activities,' or 'we want all of our leaders in the Leadership class," or 'let's try to get all of our boys in Cub Scouts.'
Back to unity. If unity is not 100% participation, then what is it? Simply put, unity is when everyone in the group shares a common mission and is aiming for the same outcomes and goals. They may be approaching the mission and goals from very diverse directions but they all want the church or group to end up at the same place. This is unity. People with very different personalities and backgrounds can have complete unity, if they share the same mission and goals.

Involvement is a Key to Revival and Growth

2007-04-11T19:39:00.000-07:00

To say that involvement is the key is an understatement. New church members must become involved in order to have 'buy-in' and ownership in their church, and to develop relationships with others. It creates roots.

But involvement goes far beyond that. The prayer that Jesus told us to pray concerning the Harvest was for "the Lord of the Harvest to send forth laborers." If we are not praying and working toward that end, we are out of the will of God in our churches. Involvement (and equipping) are key components of sending forth laborers, for the phrase 'sending forth' does not necessarily imply sending someone to a new location. It means sending them into the Harvest field of service to God, including the local church and community.

The old school of thought was, they need to sit at least six months to a year to prove themselves before they can be used. The other extreme is to use people in high pressure roles that require a great deal of spiritual maturity too soon. But there is also a happy medium.

Everyone should be involved as quickly as possible- sometimes even before conversion takes place. But the question is How? At what level of involvement does a person begin?
I use the inverted triangle (or funnel) illustration. The bottom of the funnel is very wide and includes just about everyone that has a pulse.

Responsibility and accountability at this level is minimal, as well as qualifications and spiritual maturity. However, as one gradually moves up the funnel/triangle, the qualifications, demands, and commitment become far greater. As an individual moves into a public role such as a singer or teacher, the represent the values of the organization (church). As such, they must adhere to a far greater standard.

Requiring too little of those at the top of the triangle is a major mistake. Requiring too much of those at the bottom is also a mistake. A wise leader is able to guide church workers through the stages of involvement that is healthy for them, as well as for the rest of the body.

Pastor Deckard

The Local Church

2007-04-06T23:18:00.000-07:00

As Bro. Carlton Coon often says, "if it’s not happening at the local church, it’s not happening." Our organization- district, section and departmental ministries- all exist to strengthen and serve the local assembly (rather than the other way around.)

One of the things that I have learned that has helped me in pastoral ministry, is that it is the long run that counts. It is just like a coach who realizes that it is not just the win or loss of a single game, but the entire season that is important. I once heard Coach Larry Bird, after the Pacers had lost a game say in an interview (paraphrase him), We didn't lose tonight- we played better than we have ever played before, and we accomplished the things that we have been working on. We might have been outscored, but we didn't lose.

We removed the ‘attendance board’ years ago because it didn’t really indicate the overall health of the church. If we ever put it back up we are going to change the categories to things such as How Many Witnessed to, How Many Home Bible Studies taught, How Much Did We Pray, How Many Baptized, How Many Showed Up for Work Day. Someone once said that you can tell what is important to people, by what they measure.

The ‘Primary Class offering one year ago this week’ is really not that important to me.

I was able to be in a meeting with author Dirk Zeller last week who, aside from being a multi-millionaire, has authored a number of books on successful marketing. During the break I was able to spend some one on one time with him. One thing he said, really impacted me.

Dirk asked, of these four things, which is usually the area we need to work on to be successful: knowledge, skill, attitude, or activity. Our group answered, for the most part, our attitude. Dirk responded that in most cases it is our activity that is determining our level of success. Most folks have as much or more knowledge and skill than they need, and usually our attitude is pretty good, too. It is our activities that are typically the problem. What we do with our time. How we manage, prioritize and utilize our waking hours.

It is how the local church manages its activities that will determine the future of its growth.

Are Heroes Brave?

2007-04-02T12:50:00.001-07:00

Are Heroes Brave?

I read it in the newspaper all the time: a neighbor saves a baby from a burning house, a soldier carries his buddy to safety in the midst of gunfire, a bystander jumps in the raging river to save a drowning man. They call these kind of people heroes, and yet they are usually just ordinary folks who step in unexpectedly in the midst of a crisis.

Are heroes braver than the rest of us? I pondered this during the past week and came up with my answer: No. My explanation is this- Heroes may in fact be cowards, at times, but they are more afraid of the consequences of their inaction, than what may happen if they act. In short, they are afraid NOT TO ACT!

In other words, they don't think "what will happen IF I DO," but instead they think, "what will happen IF I DON'T?"
As we come into this New Year, we must constantly ask ourselves, What will happen if I don't... And I guarantee that we will come out heroes.
Pastor Deckard

Welcome

2007-04-02T12:42:00.000-07:00

Welcome to the web log, Pentecostal Revival in Iowa. The greatest need for our generation, is for a genuine outpouring of God's Spirit to fall upon us. God has promised that He will send it, but there are things that we must do, as well. In this blog, we will discuss some of those things.