Disclaimer: Since my blog is about all things church, I feel justified in posting this. Naturally, none of the difficulties I reference occur at my present church, but are simply a collection of events from other times and other places and the experiences of other people. I use the pronoun “she” to describe the pastor’s spouse because it is convenient. I acknowledge and thank all those men who are married to women in the ministry.
Sometimes the tending of souls that a pastor does is so exhausting, often times there simply isn’t anything left to give to the tending of other, more material things that simply have to be done in this life. Like flowers, bushes, trees, leaky sinks and window sills. Too often, the tending of one’s own children, marriage and other significant relationships also get passed over because of psycho-spiritual exhaustion. Clergy have an incredibly high divorce rate and one of the highest rates of chemical dependancy in any career. The burn out rate among pastors is extraordinarily high. Frequently, pastors go on to become human resource specialists or insurance salesmen. Can you imagine what it must be like to be married to a pastor? Most mere mortals would never survive being married to a pastor so God, in his infinite wisdom and mercy, made a special class of humans, the pastor’s spouse.
The pastor’s spouse understands that ministry runs in seasons and like the seasons, it is impossible to ever be fully prepared for their length. So she has enormous patience with her husband who vanishes for days or sometimes weeks, and sometimes, months, showing up at odd and inconvenient times to eat or sleep.
The pastor’s spouse doesn’t file for divorce when, in his delirium, he looks at her during a conversation and says, “I’m very sorry, dearest, I simply have no ability to converse with you tonight.”
The pastor’s spouse isn’t phased by phone calls or text messages or e-mails at all hours because she understands that the moment of decision in a person’s life cannot be scheduled neatly into office hours.
The pastor’s spouse bears up under disappointment well, always expecting the best but understanding that when dealing with people and their spiritual lives nothing is ever convenient.
The pastor’s spouse realizes that her ambition must be laid aside for the sake of her family and her marriage because if she works during the week and her husband on the weekends and holidays, they will never see each other nor be able to spend meaningful time together. She understands that you can seldom or never go home for Christmas or Easter if your family home is more than a day’s drive away.
The pastor’s spouse knows that you must squeeze every drop of joy when joy is to be found because tomorrow may bring heartache and pain in the lives of others and therefore in the life of her husband and his ministry.
The pastor’s spouse understands when there simply isn’t money in the bank or a raise in salary every year because her family’s welfare is dependent upon the welfare and generosity of other families.
The pastor’s spouse is patient when her “honey-do” list is overlooked for months and sometimes years in order that others might be served first.
The pastor’s spouse has extraordinary self control in order to share the pew with many who are convinced they could preach a better sermon, lead more effectively and do a better job of running the church then her husband.
And when the pastor’s spouse is at the breaking point and needs somewhere to turn, she is content that only Jesus and a precious few friends can ever truly understand her life or be trusted to keep her secrets safe or truly share her burden without being scandalized and calling her “unspiritual.”
And when the pastor is finally put out to pasture, his health broken, his mind exhausted, the pastor’s spouse knows she must nurse him and be content with whatever they have managed to set aside for these years knowing that true retirement and true rewards are not found in this world but only in the kingdom yet to come.
And I have no doubt that when the pastor’s spouse awakens in the arms of Jesus, the Savior will say, “Well done, good and faithful servant. Though you sacrificed for every one, you did it really for me. Of all my servants, you are one who exhibits so faithfully my decree, ‘I have set for you an example that you should do as I have done.’ Come, enter the rest prepared for you since before the world was created.”
Martin Luther, the great reformer, was late to marry. But he found bliss in his married life to Katherine von Bora, a former nun. He praised her as the book of Proverbs praised the “good wife.”
From Proverbs 31:
A wife of noble character who can find? She is worth far more than rubies. Her husband has full confidence in her and lacks nothing of value. She brings him good, not hard, all the days of her life...
She speaks with wisdom, and faithful instruction is on her tongue. She watches over the affairs of her household and does not eat the bread of idleness....
Charm is deceptive, and beauty is fleeting; but a woman who fears the Lord is to be praised. Give her the reward she has earned, and let her works bring her praise at the city gate.
Thank you, pastor’s spouses, everywhere. You are the person behind the preacher who keeps us accountable, honest, humble, and gives us joy when we come home. Thank you for your sacrifice to Christ and his kingdom. Yours is a unique and often misunderstand and overlooked ministry. Great will be your reward. God bless, thanks for reading. PJ
Monday, April 26, 2010
Monday, April 19, 2010
What We Learn At Pastor Conferences
On March 25 I was blessed to be able to attend the Catalyst One Day conference (http://www.catalystspace.org) at Willow Creek Community Church near Chicago. The featured speakers were Andy Stanley and Craig Groeschel. It was an amazing event with about 2100 pastors and church staff in attendance.
The day long format was intense but extremely gratifying.
Here are notes from what I felt was the best of the presentations by Craig Groeschel, pastor of Church.tv (http://www.lifechurch.tv) Some of the notes are his and some of the comments are mine.
Busting Barriers with Mindset Changes by Craig Groeschel
Do not conform any longer to the pattern of this world but be transformed by the renewing of your minds. Romans 12:2
Think Differently about your church culture. (or whatever)
(don’t think) Our people won’t ____________. (do, think, any behavior, i.e. invite, bring unchurched to worship; won’t get into worship, etc.)
(do think) We haven’t led them to _____________. (do, think, any behavior).
They “won’t” because we “don’t.” We have to model the behavior we want them to do. Whether this is how to worship, how to invite unchurched people, how to give. What people will do depends largely on what we lead them to do and to do that we must do what it is we are asking of them.
Think differently about programming.
(don’t think) We have to do more to reach more.
(do think) We can reach more by doing less. (Less is more). Why do we keep doing things that don’t give life? Life transformation decreases as activity increases.
Think differently about the mission.
(don’t think) We can’t hurt someone’s feelings.
(do think) We can’t allow someone to hold back the mission of the church.
Think differently about people leaving the church.
(don’t think) We can’t let anyone leave.
(do think) We can grow when people leave.
Wrong mindset on this is a momentum killer. Don’t be needy. Needy people are there for the wrong reasons. Typical complaints of needy people: I didn’t like that song. The preacher isn’t deep enough. The music is too loud (seriously, he said all this).
Don’t bless the wrong people to leave, but the right ones. You choose.
Think differently about limitations.
(don’t think) We can’t because we don’t ______
(do think) We can be we don’t __________
Sometimes God guides by what he provides, sometimes by what he withholds. Limitation leads to innovation. Perhaps the biggest innovations came about because of limitations (lack of space led to second site instead of new building).
Three Assingments:
Find someone one or two steps ahead of you and learn how they think (not what they do - don’t copy what without the why).
Identify one wrong mindset and ask God to renew your mind with truth.
Identify one painful decision you’ve been avoiding and commit to make the decision no matter what the short term pain.
Thanks for reading. God bless. PJ
The day long format was intense but extremely gratifying.
Here are notes from what I felt was the best of the presentations by Craig Groeschel, pastor of Church.tv (http://www.lifechurch.tv) Some of the notes are his and some of the comments are mine.
Busting Barriers with Mindset Changes by Craig Groeschel
Do not conform any longer to the pattern of this world but be transformed by the renewing of your minds. Romans 12:2
Think Differently about your church culture. (or whatever)
(don’t think) Our people won’t ____________. (do, think, any behavior, i.e. invite, bring unchurched to worship; won’t get into worship, etc.)
(do think) We haven’t led them to _____________. (do, think, any behavior).
They “won’t” because we “don’t.” We have to model the behavior we want them to do. Whether this is how to worship, how to invite unchurched people, how to give. What people will do depends largely on what we lead them to do and to do that we must do what it is we are asking of them.
Think differently about programming.
(don’t think) We have to do more to reach more.
(do think) We can reach more by doing less. (Less is more). Why do we keep doing things that don’t give life? Life transformation decreases as activity increases.
Think differently about the mission.
(don’t think) We can’t hurt someone’s feelings.
(do think) We can’t allow someone to hold back the mission of the church.
Think differently about people leaving the church.
(don’t think) We can’t let anyone leave.
(do think) We can grow when people leave.
Wrong mindset on this is a momentum killer. Don’t be needy. Needy people are there for the wrong reasons. Typical complaints of needy people: I didn’t like that song. The preacher isn’t deep enough. The music is too loud (seriously, he said all this).
Don’t bless the wrong people to leave, but the right ones. You choose.
Think differently about limitations.
(don’t think) We can’t because we don’t ______
(do think) We can be we don’t __________
Sometimes God guides by what he provides, sometimes by what he withholds. Limitation leads to innovation. Perhaps the biggest innovations came about because of limitations (lack of space led to second site instead of new building).
Three Assingments:
Find someone one or two steps ahead of you and learn how they think (not what they do - don’t copy what without the why).
Identify one wrong mindset and ask God to renew your mind with truth.
Identify one painful decision you’ve been avoiding and commit to make the decision no matter what the short term pain.
Thanks for reading. God bless. PJ
Monday, April 12, 2010
Grace, Cheap or Costly?
Grace and the loving forgiveness of God in Jesus Christ are one and the same thing. By God’s grace, Jesus Christ was given to die for us and for his sake, we are forgiven. But if we don’t feel guilty for our sin, if we don’t feel shame for our actions and inactions and words and thoughts which grieve the heart of God, do we really receive God’s forgiveness? Martin Luther would argue, “no.” If you don’t believe your sins are forgiven, he says, they aren’t. That’s the part that faith plays in grace. We are saved by grace “through” faith. So, if you aren’t sorry, you don’t feel guilty, you don’t feel responsible and you don’t really feel you need to be forgiven. People and churches fall into this trap all the time. They talk about how all is forgiven and yet they feel no shame and therefore they do not amend their life and they therefore make the grace of God, in the words of theologian Dietrich Bonhoeffer, “cheap.”
Bonhoeffer wrote a book called, The Cost of Discipleship, in which he lays out the difference between “cheap” grace and “costly” grace. I’m grateful to the website, www.crossroad.to/Persecution/Bonhoffer.html , for the following explanation of Bonhoeffer’s work:
Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian 'conception' of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins.... In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God. 45-46
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything they say, and so everything can remain as it was before. 'All for sin could not atone.' Well, then, let the Christian live like the rest of the world, let him model himself on the world’s standards in every sphere of life, and not presumptuously aspire to live a different life under grace from his old life under sin....
Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession.... Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate. 47
Costly grace is the gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: “ye were bought at a price,” and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.
Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Costly grace confronts us as a gracious call to follow Jesus. It comes as a word of forgiveness to the broken spirit and the contrite heart. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: “My yoke is easy and my burden is light.”
This grace was certainly not self-bestowed. It was the grace of Christ himself, now prevailing upon the disciple to leave all and follow him, now working in him that confession which to the world must sound like the ultimate blasphemy, now inviting Peter to the supreme fellowship of martyrdom for the Lord he had denied, and thereby forgiving him all his sins. In the life of Peter grace and discipleship are inseparable. He had received the grace which costs. 49
As Christianity spread, and the Church became more secularized, this realization of the costliness of grace gradually faded. The world was Christianized, and grace became its common property. It was to be had at low cost....49
Bonhoeffer wrote a book called, The Cost of Discipleship, in which he lays out the difference between “cheap” grace and “costly” grace. I’m grateful to the website, www.crossroad.to/Persecution/Bonhoffer.html , for the following explanation of Bonhoeffer’s work:
Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian 'conception' of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins.... In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God. 45-46
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything they say, and so everything can remain as it was before. 'All for sin could not atone.' Well, then, let the Christian live like the rest of the world, let him model himself on the world’s standards in every sphere of life, and not presumptuously aspire to live a different life under grace from his old life under sin....
Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession.... Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate. 47
Costly grace is the gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: “ye were bought at a price,” and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.
Costly grace is the sanctuary of God; it has to be protected from the world, and not thrown to the dogs. It is therefore the living word, the Word of God, which he speaks as it pleases him. Costly grace confronts us as a gracious call to follow Jesus. It comes as a word of forgiveness to the broken spirit and the contrite heart. Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: “My yoke is easy and my burden is light.”
This grace was certainly not self-bestowed. It was the grace of Christ himself, now prevailing upon the disciple to leave all and follow him, now working in him that confession which to the world must sound like the ultimate blasphemy, now inviting Peter to the supreme fellowship of martyrdom for the Lord he had denied, and thereby forgiving him all his sins. In the life of Peter grace and discipleship are inseparable. He had received the grace which costs. 49
As Christianity spread, and the Church became more secularized, this realization of the costliness of grace gradually faded. The world was Christianized, and grace became its common property. It was to be had at low cost....49
Monday, April 5, 2010
Change Lies Ahead for the Church
Radical change lies ahead on the church landscape in America. We must prepare now for future ministry.
Presumptions:
a. We are living in the last generation to see full time, paid, professional clergy (with benefits). While there will continue to be full time, paid clergy, they will be working for mega-churches and will be the elite and the lucky.
b. We are living in the last generation to be able to afford the traditional church building. As congregations shrink in size they will have to sell their buildings. New church plants will not be able to afford to purchase land and pay for new buildings. New churches will rent space or will buy multi-use space which can serve as either a way to draw in the world (retail, restaurant, clinics, play, etc) or provide income (church as land lord). In some cases, it may be possible to rehab empty churches but the difficulty remains in how to pay for maintenance and utilities.
c. Seminary education is about to radically change. Thanks to the internet, traditional campuses and class room experiences will increasingly become a thing of the past. Since clergy won’t be full time, prospective candidates will not be able to afford the costs of traditional seminary education. Undergrad + seminary program can = $100k.
d. Traditional benefits enjoyed by churches may end in the near future. Since we have allowed a generation to grow up which doesn’t see the church as beneficial to society, we may lose our property tax exemption and other exemptions (such as exemption from traditional employment laws, sales tax, income tax, etc.).
e. When looking for a church, people’s first experience, first impression, and a major determining factor in their decision about whether or not to visit that church, will be their experience of that church on line. Personal invitation to church will remain a chief factor in choosing a church, but the internet experience will become more and more critical.
While not replacing face to face relationships, people will continue to form online communities and seek ways of networking those communities and integrating them into their daily life.
f. In 20 years, there will be more unchurched people than there are now. 78% of Polk County (Iowa) residences say they have no church home. That trend will continue. There will also be fewer churches.
g. Every Christian must now understand themselves as a missionary. Every church must be a missionary sending and equipping center. Every pastor is already a missionary, regardless of whether or they realize that yet or not.
h. The model of church as a dues paying club must end. The attitude that has to go is this: “We pay our dues, we expect service for our dues, if you don’t do what we want with our dues, we will leave.” The model of a church as a corporation must also end. Members are not share holders. This adjustment will affect the way we teach about financial stewardship. The corporate model of leadership is no longer feasible either, because we are now entering a time in history when faith, not votes, needs to be our guide. (eldership) (spiritual gifts)
i. This is an era where vision will determine the future of the church. Those who have God given visions will survive. Those without will close.
j. The population is graying, the church in America will be hit by a catastrophic demographic change in the next 20 years as many of our current members will be dead. The boomer generation will transfer much of the remaining wealth away from the church, using it for their retirements, health care, and end of life issues. Their estates will be smaller and will less frequently include churches in their final bequests. The boomer generation is also slow to empower the next generation to lead. k. In the city of Des Moines there is currently a surplus of underutilized young leadership both inside and outside the church. l. Further, for reasons stated previously, many church buildings will become vacant in the next 2 decades. It may be possible to acquire them at no cost and plant new congregations with new leaders with the express purpose of reaching the neighborhoods surrounding the churches.
m. We live in times of unprecedented change: health care, the stock market, new enemies, uncertainty, talk of climate change and catastrophe, etc. The Good News has the best market it’s had in years. Our Savior can deliver real hope and real change. The only thing keeping us from revival now is that churches tend to be inward focused with their resources while talking about being outward focused.
End Result:
The church of the future will by necessity be leaner, more efficient, have a different profile (look much different) and will be more focused on mission.
Presumptions:
a. We are living in the last generation to see full time, paid, professional clergy (with benefits). While there will continue to be full time, paid clergy, they will be working for mega-churches and will be the elite and the lucky.
b. We are living in the last generation to be able to afford the traditional church building. As congregations shrink in size they will have to sell their buildings. New church plants will not be able to afford to purchase land and pay for new buildings. New churches will rent space or will buy multi-use space which can serve as either a way to draw in the world (retail, restaurant, clinics, play, etc) or provide income (church as land lord). In some cases, it may be possible to rehab empty churches but the difficulty remains in how to pay for maintenance and utilities.
c. Seminary education is about to radically change. Thanks to the internet, traditional campuses and class room experiences will increasingly become a thing of the past. Since clergy won’t be full time, prospective candidates will not be able to afford the costs of traditional seminary education. Undergrad + seminary program can = $100k.
d. Traditional benefits enjoyed by churches may end in the near future. Since we have allowed a generation to grow up which doesn’t see the church as beneficial to society, we may lose our property tax exemption and other exemptions (such as exemption from traditional employment laws, sales tax, income tax, etc.).
e. When looking for a church, people’s first experience, first impression, and a major determining factor in their decision about whether or not to visit that church, will be their experience of that church on line. Personal invitation to church will remain a chief factor in choosing a church, but the internet experience will become more and more critical.
While not replacing face to face relationships, people will continue to form online communities and seek ways of networking those communities and integrating them into their daily life.
f. In 20 years, there will be more unchurched people than there are now. 78% of Polk County (Iowa) residences say they have no church home. That trend will continue. There will also be fewer churches.
g. Every Christian must now understand themselves as a missionary. Every church must be a missionary sending and equipping center. Every pastor is already a missionary, regardless of whether or they realize that yet or not.
h. The model of church as a dues paying club must end. The attitude that has to go is this: “We pay our dues, we expect service for our dues, if you don’t do what we want with our dues, we will leave.” The model of a church as a corporation must also end. Members are not share holders. This adjustment will affect the way we teach about financial stewardship. The corporate model of leadership is no longer feasible either, because we are now entering a time in history when faith, not votes, needs to be our guide. (eldership) (spiritual gifts)
i. This is an era where vision will determine the future of the church. Those who have God given visions will survive. Those without will close.
j. The population is graying, the church in America will be hit by a catastrophic demographic change in the next 20 years as many of our current members will be dead. The boomer generation will transfer much of the remaining wealth away from the church, using it for their retirements, health care, and end of life issues. Their estates will be smaller and will less frequently include churches in their final bequests. The boomer generation is also slow to empower the next generation to lead. k. In the city of Des Moines there is currently a surplus of underutilized young leadership both inside and outside the church. l. Further, for reasons stated previously, many church buildings will become vacant in the next 2 decades. It may be possible to acquire them at no cost and plant new congregations with new leaders with the express purpose of reaching the neighborhoods surrounding the churches.
m. We live in times of unprecedented change: health care, the stock market, new enemies, uncertainty, talk of climate change and catastrophe, etc. The Good News has the best market it’s had in years. Our Savior can deliver real hope and real change. The only thing keeping us from revival now is that churches tend to be inward focused with their resources while talking about being outward focused.
End Result:
The church of the future will by necessity be leaner, more efficient, have a different profile (look much different) and will be more focused on mission.
Monday, March 29, 2010
ELCA Reprise
Today I want to take a few moments and remember those of you who are suffering in an on going spiritual struggle with the ELCA. Yes, Zion and I have left the ELCA and we're well and happy and fulfilling the Great Commission. We pray the same for you. In the past, this blog served as solace for some of you and I will never forget your kind comments. Lately, more and more disturbing news is reaching me from within the ELCA and so I want to have a "moment" to pass on what I'm hearing and reading. It isn’t really possible to have a moment of silence on a blog, so I’ll make this a “moment of comment.”
I started to notice an up-tick in the number of people from various congregations across the midwest contacting me off line asking for prayers and help in their struggle with the ELCA. The stories they share are incredible. One pastor actually went to the nursing home and brought a van load of folks to the vote in order to insure that the vote to leave the ELCA wouldn't pass. In another, the behavior of the local bishop at a congregational meeting pretty much galvanized the church against him. In another, the bishop brought in all the inactive members who hadn’t even been to church in a year to vote. In many cases, people didn't want to see strife in their congregations and simply wanted to dual affiliate with the ELCA and LCMC. Such a strategy would solve many, many issues within the ELCA and would stop the slow bleed that many congregations who can't make the 2/3rds vote are experiencing. (I’ve heard from a lot of you who have 60% support to leave but lack the last 6.7% - doesn’t the ELCA doesn’t realize how many congregations are deeply divided?) However, the ELCA has decided that any such joint affiliations will not be tolerated. The stories go on and on. All I can say is, "So much for respecting bound consciences." What I see is that the ELCA sees any organized opposition to its policies as infidelity. So much for respecting each other’s bound consciences.
A few weeks ago, I had the pleasure to be part of a panel that was interviewing a pastor wanting to join LCMC from the ELCA. His story was disturbing. His congregation had voted to leave the ELCA. He was a mere 9 months from retirement and had stated his intention to simply serve out his remaining 9 months in that congregation he had served for a decade. His bishop "fired" him. Dropped him from the clergy roster. Kicked him out. So much for respecting each other's bound consciences.
Then there is the case of NE Iowa. Can you imagine that they would like to bar clergy who side with CORE or WordAlone from holding office in their Synod? Check out the article (whose authenticity has been verified) on page 7: http://www.lutherancore.org/pdf/CORE%20March%202010.pdf So much for respecting each other’s bound consciences.
In the same issue, read about the Florida congregation (pg 2) who isn’t being allowed to leave the ELCA after 2 votes by the congregation confirm their decision to leave: http://www.lutherancore.org/pdf/CORE%20March%202010.pdf
So much for respecting each other’s bound consciences.
I just want you to know that those of you still grappling with the ELCA are on our hearts. We love you. We support you. Stand firm in your faith. Stand on the Word of God. The Lord is your deliverance.
To pastors who face divided congregations: stand with the truth. You are living in times which demand of you a great witness on behalf of the Gospel, perhaps even suffering or persecution. The Lord will be your provision.
To pastors who are on the fence and think that things will change: Consider this hypothetical situation. Let's say that I hang out with a bunch of guys who are bullies. Of course, I'm not a bully, they are. I hang out with them because I think that I can convert them from bullying and make them nice people. I don't participate in their bullying, in fact, I chastise them when they come back from their bullying and tell me about it. Every once in a while, one of the them honors me with a nearly spiritual conversation about how he's feeling about eternity. After an episode of sharing "deep thoughts," he goes right back out to bully. Here's my question: How long do you continue to try and bring them around? How long before you become an enabling presence? How long before your attempt at being a good witness actually has the opposite affect?
For all of us: let us continue to remember that our behavior, our words, are a witness. Let us be salt and light and stand for the truth in perfect peace. God bless you all. Thanks for reading. PJ
I started to notice an up-tick in the number of people from various congregations across the midwest contacting me off line asking for prayers and help in their struggle with the ELCA. The stories they share are incredible. One pastor actually went to the nursing home and brought a van load of folks to the vote in order to insure that the vote to leave the ELCA wouldn't pass. In another, the behavior of the local bishop at a congregational meeting pretty much galvanized the church against him. In another, the bishop brought in all the inactive members who hadn’t even been to church in a year to vote. In many cases, people didn't want to see strife in their congregations and simply wanted to dual affiliate with the ELCA and LCMC. Such a strategy would solve many, many issues within the ELCA and would stop the slow bleed that many congregations who can't make the 2/3rds vote are experiencing. (I’ve heard from a lot of you who have 60% support to leave but lack the last 6.7% - doesn’t the ELCA doesn’t realize how many congregations are deeply divided?) However, the ELCA has decided that any such joint affiliations will not be tolerated. The stories go on and on. All I can say is, "So much for respecting bound consciences." What I see is that the ELCA sees any organized opposition to its policies as infidelity. So much for respecting each other’s bound consciences.
A few weeks ago, I had the pleasure to be part of a panel that was interviewing a pastor wanting to join LCMC from the ELCA. His story was disturbing. His congregation had voted to leave the ELCA. He was a mere 9 months from retirement and had stated his intention to simply serve out his remaining 9 months in that congregation he had served for a decade. His bishop "fired" him. Dropped him from the clergy roster. Kicked him out. So much for respecting each other's bound consciences.
Then there is the case of NE Iowa. Can you imagine that they would like to bar clergy who side with CORE or WordAlone from holding office in their Synod? Check out the article (whose authenticity has been verified) on page 7: http://www.lutherancore.org/pdf/CORE%20March%202010.pdf So much for respecting each other’s bound consciences.
In the same issue, read about the Florida congregation (pg 2) who isn’t being allowed to leave the ELCA after 2 votes by the congregation confirm their decision to leave: http://www.lutherancore.org/pdf/CORE%20March%202010.pdf
So much for respecting each other’s bound consciences.
I just want you to know that those of you still grappling with the ELCA are on our hearts. We love you. We support you. Stand firm in your faith. Stand on the Word of God. The Lord is your deliverance.
To pastors who face divided congregations: stand with the truth. You are living in times which demand of you a great witness on behalf of the Gospel, perhaps even suffering or persecution. The Lord will be your provision.
To pastors who are on the fence and think that things will change: Consider this hypothetical situation. Let's say that I hang out with a bunch of guys who are bullies. Of course, I'm not a bully, they are. I hang out with them because I think that I can convert them from bullying and make them nice people. I don't participate in their bullying, in fact, I chastise them when they come back from their bullying and tell me about it. Every once in a while, one of the them honors me with a nearly spiritual conversation about how he's feeling about eternity. After an episode of sharing "deep thoughts," he goes right back out to bully. Here's my question: How long do you continue to try and bring them around? How long before you become an enabling presence? How long before your attempt at being a good witness actually has the opposite affect?
For all of us: let us continue to remember that our behavior, our words, are a witness. Let us be salt and light and stand for the truth in perfect peace. God bless you all. Thanks for reading. PJ
Saturday, March 20, 2010
We Just Don't Get Grace
It seems to me that one of the biggest problems in Christianity today is that there are so many Christians who just don’t “get” grace. They don’t understand this very basic concept upon which so many other doctrines rely. For instance, if you don’t understand the grace of God, how can you really understand justification, sanctification or salvation?
One of the biggest obstacles to true faith is the failure by many Christ followers to understand the grace of God and apply it to their own lives and the lives of others. Simply put: if we don’t “get” grace, we don’t “get” Jesus. This failure can lead entire churches to misrepresent the gospel and fail in their witness. Normally, a grace failure might manifest itself in one of several ways:
1. Failure to be graceful to other people. This leads to perceptions of Christians as either angry people with an axe to grind or “holier than thou” folks who are too good for the unconverted. We who have been forgiven much sometimes like to throw our brothers and sisters into debtor’s prison for failure to pay us what they owe us, figuratively speaking. (See Mt 18) We come across as judgmental, full of condemnation. “You sinners!,” we say. By doing so we show the world that we simply judge people by their acts and fail to see in them the potential for repentance and transformation. Now this will be seen in some circles as a generalization. What Christ followers need to have is the discernment to understand when strong words to address sin are called for and when behavior is overlooked for the sake of a future relationship. Early Christ followers lived in a society that was full of biblically prohibited practices. They didn’t spend their days walking the streets and markets shaking their fingers at people. Instead, they changed their lives to conform with their new faith and their counter cultural lives was a witness that drew many away from the world and into Christ following. There are occasions when we are called to make a stand and address governments and societies and individuals about their actions, but those times seem to be fewer and farther between than our opportunities to simply show the light of Christ in our life.
2. Failure to apply grace to our own lives. This leads to Christians who are truly neither meek nor humble but who seem always to be down on themselves and unable to accept that they are good enough in Christ for God to use for his purposes in this life. They are slow to believe in the miraculous power of God at work in the world around them and their life doesn’t bear testimony to the joy of a changed life, but of the misery of being stuck in an endless struggle with sin. They are also quick to judge those who live in the joy of Jesus as being, ironically, too full of themselves. Having themselves never experienced the joy of grace, they are quick to condemn those who live in this grace.
3. Failure to apply grace within the church. The church as an institution also needs to be forgiven, also requires patience, and needs to be treated gracefully and to treat others gracefully as well. The church is expected to be the place where judgment doesn’t greet the sinner who wants to be changed, but where repentance and amendment of life can truly happen. Naturally, the church must also speak against sin and urge its membership on to transformation and encourage them in their Christ following. Naturally, the church must hold it’s members to account that they live out the gospel together and individually. And naturally there is a time and a place for the church to discipline members whose lives harm the body or the witness. But both Jesus and Paul remind us that over everything, put on love. Discipline is to be the exception, grace the rule.
One of the biggest obstacles to true faith is the failure by many Christ followers to understand the grace of God and apply it to their own lives and the lives of others. Simply put: if we don’t “get” grace, we don’t “get” Jesus. This failure can lead entire churches to misrepresent the gospel and fail in their witness. Normally, a grace failure might manifest itself in one of several ways:
1. Failure to be graceful to other people. This leads to perceptions of Christians as either angry people with an axe to grind or “holier than thou” folks who are too good for the unconverted. We who have been forgiven much sometimes like to throw our brothers and sisters into debtor’s prison for failure to pay us what they owe us, figuratively speaking. (See Mt 18) We come across as judgmental, full of condemnation. “You sinners!,” we say. By doing so we show the world that we simply judge people by their acts and fail to see in them the potential for repentance and transformation. Now this will be seen in some circles as a generalization. What Christ followers need to have is the discernment to understand when strong words to address sin are called for and when behavior is overlooked for the sake of a future relationship. Early Christ followers lived in a society that was full of biblically prohibited practices. They didn’t spend their days walking the streets and markets shaking their fingers at people. Instead, they changed their lives to conform with their new faith and their counter cultural lives was a witness that drew many away from the world and into Christ following. There are occasions when we are called to make a stand and address governments and societies and individuals about their actions, but those times seem to be fewer and farther between than our opportunities to simply show the light of Christ in our life.
2. Failure to apply grace to our own lives. This leads to Christians who are truly neither meek nor humble but who seem always to be down on themselves and unable to accept that they are good enough in Christ for God to use for his purposes in this life. They are slow to believe in the miraculous power of God at work in the world around them and their life doesn’t bear testimony to the joy of a changed life, but of the misery of being stuck in an endless struggle with sin. They are also quick to judge those who live in the joy of Jesus as being, ironically, too full of themselves. Having themselves never experienced the joy of grace, they are quick to condemn those who live in this grace.
3. Failure to apply grace within the church. The church as an institution also needs to be forgiven, also requires patience, and needs to be treated gracefully and to treat others gracefully as well. The church is expected to be the place where judgment doesn’t greet the sinner who wants to be changed, but where repentance and amendment of life can truly happen. Naturally, the church must also speak against sin and urge its membership on to transformation and encourage them in their Christ following. Naturally, the church must hold it’s members to account that they live out the gospel together and individually. And naturally there is a time and a place for the church to discipline members whose lives harm the body or the witness. But both Jesus and Paul remind us that over everything, put on love. Discipline is to be the exception, grace the rule.
Saturday, March 13, 2010
Grace is Mission
The gospel in a nutshell: Jesus Christ was given to die for us and for his sake, our sins are forgiven when we believe in his name. What does that mean, to believe in his name? It means to be changed, converted, to repent of the former life and to live a new life in Christ. Simply put, it means to stop following the ways of all others (which lead to death) and to follow only Jesus who leads us to life. Christ followers were once dead in their sin but now, having been washed in the blood of Jesus, they are alive in him. They strive to live out their new life everyday in their thoughts, words and deeds. They strive to live such good lives in the world that people will give glory to the Father and will want themselves to follow Jesus the Son. How do you live such a life? You live gracefully, freely giving away from the grace upon grace which has been bestowed upon you by your Savior.
The Christian’s experience of grace is to be so transformative that we are “expected” (that is, the expected result is to be) to forgive quickly as we have been forgiven, to be merciful as we have been shown mercy, to believe and hope the best for people and to never give up on them. It is expected of us that because we love the One who showed us grace, we will feed his lambs, tend his sheep, shepherd his people. It is expected of us, by our master, that we who have been forgiven greatly will also greatly forgive. Why? Because we have received his grace, been changed by his grace, and therefore love him so much that we are willing to lay down our lives, our rights, and all that we have in order to serve him in this way.
God gave us his grace by giving us the Son. We now live in this grace of Jesus every day and from within that life with him we seek to be graceful ourselves and to flood the lives of those we encounter with grace.
Grace is contagious. We live in an often times grace starved world. People are hungry for grace.
What is grace? Grace is incarnate in Jesus Christ. It is the type of undeserved, unmerited, unearned, sacrificial love that God gave us in Christ. It is multiplied, honored, manifested, when we who have received this grace spread it around by treating others better than they deserve, surpass their expectations, and sacrifice ourselves or something of ourselves in acts of love (grace) to them.
Living gracefully makes Christ followers different. And that difference is noticed by a graceless world and when the people of that world ask us why we are so generous with grace we can tell them, “Because my master has treated me better than I deserve and I seek to do the same for others for the sake of his reputation.”
The Christian’s experience of grace is to be so transformative that we are “expected” (that is, the expected result is to be) to forgive quickly as we have been forgiven, to be merciful as we have been shown mercy, to believe and hope the best for people and to never give up on them. It is expected of us that because we love the One who showed us grace, we will feed his lambs, tend his sheep, shepherd his people. It is expected of us, by our master, that we who have been forgiven greatly will also greatly forgive. Why? Because we have received his grace, been changed by his grace, and therefore love him so much that we are willing to lay down our lives, our rights, and all that we have in order to serve him in this way.
God gave us his grace by giving us the Son. We now live in this grace of Jesus every day and from within that life with him we seek to be graceful ourselves and to flood the lives of those we encounter with grace.
Grace is contagious. We live in an often times grace starved world. People are hungry for grace.
What is grace? Grace is incarnate in Jesus Christ. It is the type of undeserved, unmerited, unearned, sacrificial love that God gave us in Christ. It is multiplied, honored, manifested, when we who have received this grace spread it around by treating others better than they deserve, surpass their expectations, and sacrifice ourselves or something of ourselves in acts of love (grace) to them.
Living gracefully makes Christ followers different. And that difference is noticed by a graceless world and when the people of that world ask us why we are so generous with grace we can tell them, “Because my master has treated me better than I deserve and I seek to do the same for others for the sake of his reputation.”
Subscribe to:
Posts (Atom)