A Letter of Comfort to a Mistreated Family

This was an open letter to a family who were miserably treated by a pastor and elders of a church in which they were involved. It was an attempt to encourage them and to help them focus on Christ who never abuses rather than upon men who have abused them.

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Dear Friends, 

I am so sorry you have to go through yet another injury inflicted on your souls, again by those who are supposed to give aid and comfort.  No doubt it is emotionally painful.  All the more so since it comes at a time when you were seeking respite and help for the beatings and bruising you have had to endure for so long.

There really is no excuse for your pastor-in-law (as opposed to your pastor-in-grace) to have avoided you during your trials, neglected you during your absence, and betrayed you during your move.  What’s more, there really is no excuse for the pastor of the church where you had a happy anticipation of joining, to so quickly reject you (assuming by his actions he really did) on the basis of your pastor-in-law’s report.  I can only suspect that a negative report was given about you since the new minister went from a willing and ready spirit to receive you to advising you find another church, all within the space of a day or two.

Certainly, you haven’t been the simple or ideal Christian family who fits the box (whatever that is), who is without any hint of flaws, warts, trials or baggage. You have had far more than the average share.  Perhaps that is why some families don’t have such problems – you apparently got theirs?

Now, lest I come across as yet another self-righteous, judgmental pastor, I can say that I relate to those two ministers.  Looking back in time, I too have avoided, neglected and evidently betrayed people.  The neglect came from trying many times to help, but without any ounce of “success” I gave up.  I admit ignoring a few people who so easily monopolized my life and tried so hard to manipulate me and my family.  Ignoring them was a simple, but sinful way of handling them. I have since learned my lesson.  The ones I have been accused of rejecting or betraying are those to whom I boldly spoke the truth (at least what I believed was truthful) and they took offense.  They’ve never tried to clarify what was said, never forgiven me, and have never been willing to reconcile.  Very sad.

From a pastor’s viewpoint, I understand how easy it is to avoid people who aren’t free from trouble and trials.  I’d rather not deal with other people’s baggage.  I mean, some of them have baggage over the 50-pound limit.  Some of them have lots of heavy bags. Lots and lots of bags. And I have enough of my own baggage.   So, I can relate to wanting a church filled with holy angels who will neatly fit into my image of a perfect, peaceful, problem-free church.

However, the fact of the matter is those of us who are called to minister in the name of Jesus Christ are called to roll up our sleeves and get dirty.  I can recall years ago a pastor, who was a brilliant, earthy, former blue-collar worker, complaining that too many of his fellow pastors never got dirty. No rough hands, tough skin or dirt under their nails.  Of course, he was also speaking metaphorically.  He was right.  But that’s the nature of our work.

We ministers of the Gospel are called to get into the trenches like soldiers (Phil 2:25; 2 Tim. 2:3-4), down and dirty  like farmers (2 Tim. 2:6), tough and smelly like fishermen, sore and exhausted like athletes (1 Cor. 9:24-25; Phil 3:14; 2 Tim. 2:5; 4:7-8; Heb. 12:1), and humiliated and abused like servants (Matt. 20:27; Jn. 10:11, 15; Luke 10:34, 35).Those are biblical descriptions, and they run contrary to contemporary descriptions and models of ministers (CEOs, coaches, university professors.  I’m afraid we have adopted worldly portraits and exchanged them for God’s models all to the detriment and injury of God’s people.

We are called to apply heavenly truth to life’s dirty, earthy issues through the means of the good news of Christ.  As pastors we are called to be gentle (2 Tim. 2:24-26), patient (1 Tim. 3:3), and marked by the fruit of God’s Spirit (Gal. 5:22-24; Eph. 5:9), just like Christ.  Think about him – no doubt he was patient with his stubborn, ignorant, at times belligerent, messed-up disciples.  He was pure and yet patient and gentle with the lowly scum of the world (the prostitutes, beggars, infirm, and handicapped).  He was patient and kind with those who received so much from him but who were so ungrateful.  He was sympathetic and a great help to those in need.

Christ has redeemed, gifted and called us elders and pastors to be servants to God’s people.  Servants filled with the kind of humility that is not always  self-serving or rewarding (Luke 14:10; Rom. 12:1-3, 10, 16:  1 Cor. 10:31-33; Titus 1:7; Jas. 4:10; 1 Pet. 5:5), just like the Servant Jesus (Phil. 2:3).  And just like Jesus we are called, gifted and empowered to practice and model true hospitality (lover of strangers) which goes above and beyond loving our neighbors as ourselves (Rom. 12:13; 1 Tim. 3:2; Titus 1:8, 9; Heb. 13:2; 1 Pet. 4:9).  Our calling is to genuinely love others, especially those of the household of faith (1 Cor. 13; Gal. 5:25; 1 Thess. 2:7-8).  Like it or not we must be gracious, merciful (Matt. 25; 1 Cor. 12:28) and proactively, unquestionably kind (Matt. 11:29; Acts 24:4; 2 Cor. 10:1; 1 Thess. 2:7).  What’s more, God does not give us a choice about who it is with whom we are to be loving, merciful and kind.

Jesus was lowly, meek and gentle.  All believers in Christ should also be lowly, meek and gentle, but particularly ministers.  As brought out in the book, The Perfect Pastor?, “Gentleness, a very important feature in a godly leader, is the quality of being gracious, kind, mild, patient and reasonable.  A gentle person is caring, considerate and has an ability to sympathize (Rom. 15:1; 1 Pet. 4:8).  The gentle one shows carefulness in choosing words and expressions so as not to unnecessarily offend (Gal. 6:1)” (p. 352).

In the book’s Appendix F, which is a self-examination of godly character, the potential deacon, elder, pastor, and other church leaders are encouraged to test themselves.  One of the questions probes whether, “I reflect care, affection and good-will toward others (2 Cor. 10:1; 1 Thess. 2; Eph. 4:2)”  (p. 352).  The implication from the Bible is that must I do so, not only with those who have it all together, or who are apparently absent any challenges or “issues,” or only when I feel like it (which admittedly is rare).  I or we are to reflect care, affection and good-will toward others as gentle leaders – always! Especially toward those who need it the most!

This is the very nature of the redemptive work of Christ.  He came to save sinners, not saints. He came for the infirm, not the healthy; the poor, not the self-sustaining rich; the prodigal, not the pious.  His grace is extended to the chief of sinners, for grace abounds more where sin seems to flourish.  As ministers we must never forget that.  But, dear friends, it appears that some ministers have indeed forgotten just that.

Certainly, when I reflect on what is required of me as a godly man and pastor in character and action, I too fall far short.  Yet, these are the qualities of godliness and ministry this unique calling requires.  If I, or any other person who has taken on the yoke of shepherd ministry, refuses to press toward these high and heavenly goals and refuses to practice them, then we need to step down and step away from the office called the pastorate.  May God daily spare me of my pride and keep me from falling into such pious worldliness.  May the Lord grant to such men the grace of repentance to change and become more like our Master who faithfully served us.

I am so sorry that you have had to endure men in the name of Christ, but do not minister in the spirit of Christ.  Frankly, they have failed you.  Their actions, their sins, mostly of omission, say quite a bit about their character and philosophy of ministry.  But in this sense, be encouraged that God has used this “rejection” of you as a grace to spare you of their miserable orthopraxy, horrible hypocrisy and intolerable misdeeds.

With affection;

Don

A Guide for Making Wise Decisions (as a godly leader)

A. Proverbs 3:5-8 Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the LORD, and turn away from evil.  It will be healing to your flesh and refreshment to your bones.

1.  There are several principles regarding decision-making can be seen

from this verse as well as from other verses (Prov. 14:12; 18:12;

28:26; Jer. 17:9; James 4:13-16; Gal. 6:7-8; John 15:5):

a.  God wants his people to be humble and to approach him

humbly.

b.  He wants us to realize that we must consider who we are

before him and recognize just what our abilities truly are.

c.   And even when we think everything is right, trusting in our

ways or methods will fail.

2.   Keep your priorities in sight.

a.  Your primary priority is your relationship with God.

b.  Your secondary priorities can be organized by determining:

(1)  What is required?

(2) What gives the greatest return?

(3) What will be the reward? –  John Maxwell

I was forced to re-evaluate my priorities.  What did God want me to do on earth?  What was He seeking?  Educated Christians? “Successful” pastors?  Popular writers?  No.  At least, these are not number one on His list.  He was seeking worshippers!  He was looking for men and women who knew Him.  “The people who know their God will display strength and take action” (Daniel 11:32).  In fact, the Scriptures teach, “The eyes of the Lord move to and fro throughout the earth that He may strongly support those whose heart is completely His” (2 Chronicles 16:9). – Irwin Lutzer in Failure, the Backdoor to Success

 

 

 

 

 

 

 

 

 

 

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B. Proverbs 4:26-27 tells us to “Make level paths for your feet and take

only ways that are firm. Do not swerve to the right or to the left. Keep

your foot from evil.”

1. A principle that can be derived from this is:

a.  Pursue realistic courses or options, and pursue those paths

that seem to be firm.

b. Don’t be distracted by wrong goals, motives or pursuits.

2.  Some questions you can ask:

a.      Are my options realistic?

b.      Are any of my options unrealistic?

c.      Is my heart’s motive pure in this?

d.      Will this choice further my relationship with the Lord

or hinder it?

e.      Which choice will give God the greater glory, if any?

f.       Do any of my options violate Scripture?

C. Make your plans by seeking advice. (Proverbs 9:8-9; 11:14; 15:22;

20:18; 24:6)

1.   A principle here would be:  Look to those who can offer advice

(biblical, with common sense, etc.) and give guidance, such as elders

and those who have gone through a similar experience (and learned

from it) (Eccles. 5:1-7; 9:17-18).

Warning, as Pastor Robert Needham has said, “Do not make

you decision one the basis of the experience of others! It is

absolutely impossible for you to know all the hidden variables

that entered into their circumstances and decision(s). This is

not meant to invalidate the counsel of parents and others in

authority, but to avoid the trap of assuming that other’s

experiences are a suitable model for your decisions (2 Cor.

10:12; Eccles. 7:10).”

 

2. The best advice, of course, is from the Lord. Seek him through

prayer and ask for his direction. (Matt. 7:7-11; 21:21-22; John 14:14;

15:7; Phil. 4:6-7; Col. 3:17)

3.  Some questions you can ask:

a.  What does God say from his Word about the question(s) at

hand?

b.  Who do I know that can offer straightforward advice?

c.   What elders can I seek out who can make some wise

suggestions or give insight?

d.   Are there others who have gone through the same kind of

experience or have had to make the same kind of decisions

that might have “hindsight wisdom?”

D.  The way of a foolish person is right in his own eyes, but a wise person

listens to counsel  (Proverbs 12:15)

1.  A  Principle:  Seeking to be wise, I will consider the advice I have

been given, and will listen intently, even when it goes against what

I want.

2.  A few questions to consider:

a.  Am I seeking the advice of others in order to find someone

who will give me what I want to hear?

b.   Am I listening intently to the advice of others and seriously

considering what they have to offer?

c.  Am I listening intently to the advice of Scripture and the Holy

Spirit?

d.  Am I willing to take risks or make changes if this is God’s will

for my life?

E.  A person who lacks judgment enjoys his foolishness, but one who is filled

with understanding keeps a straight course (Proverbs 15:21).

1.  A Principle: Bliss or feeling happy about something doesn’t make a

decision right.

Being a biblically wise person (seeking to think God’s thoughts after

Him) will help me keep a good course of direction in a diligent

manner. Wavering is a pleasure for the fool.

2.  Some questions you could ask:

a.  Do I find more comfort and security in not making decisions

than in making one?

b.  Am I seeking to think God’s thoughts about this matter?

c.  Have I searched the Scriptures to see if there is anything that

speaks to these issue(s)?

3.  It is wrong to have a mind that nearly always wavers back and forth,

or is indecisive. This is especially true of a leader. Leaders who

cannot make decisions are not leaders at all.  (Rom. 14:5; James

1:5-8; 5:12)

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	Be decisive.  A leader is a decision maker, not a consensus seeker.  If you are going to introduce significant innovations, know that you will have to make some tough calls and will probably offend some good people by virtue of your decisions.  Be sensitive and flexible, yes, but be firm in pursuing your convictions. George Barna, edit, Leaders on Leadership p. 208
	In 1 Kings 18:21 Elijah cries out, “How long will you go limping with two different opinions: if the Lord is God follow him; but if Baal then follow him.” A leader cannot be paralyzed by indecisiveness. He will take risks rather than do nothing. He will soak himself in prayer and in the Word and then rest himself in God’s sovereign as he makes decisions, knowing that he will very likely make some mistakes.  John Piper from an article The Marks of a Spiritual Leader

 

 

 

 

 

 

 

 

 

 

 

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4. James 3:17 gives you direction for making decisions. Notice how

this verse can provide you with a seven-fold decision making process:

a.  Is the decision pure. Does it separate me from sin and evil?

Does it promote moral holiness?

b.   Is the decision peaceable? That is, does it promote peace?

This does not mean that just because you feel peaceful about

the decision then it is a right decision. The emotion of peace

can mean that you are relieved that you have found the

means to shirk responsibility. It can mean that you have

found a way to absolve you for doing something you did not

want to do. It could mean that you are pleased you have

decided to do something you wanted, but your conscience has

been seared sufficiently enough to repel any conviction about

a bad or sinful decision.

On the other hand, you should not make any decision if your

conscience is troubled. Now this means that your conscience

should be informed as much as possible from God’s Word.

Sometimes your conscience is bothered because making a

decision requires making an uncomfortable but needed

change; or because it goes against the culture you were

brought up in. If your conscience is bothered, then continue

to look into the matter and seek as much information and

counsel as you can before making a decision. As Robert

Needham has said, “If this principle (of conscience) is

violated, the end result is seldom a happy one…” The old

statement is often true, “If in doubt, don’t.” (Eccles. 1:18;

Rom. 14:13-23; 1 Cor. 8:7-13; 10:23-31)

c.  Is it gentle (forbearing, considerate)?

d.  Is it reasonable (willing to yield)?

Dr. Robert Stuart makes the following recommendation for

trying to figure out the reasonableness of the matter:

(1) Divide a page in to two sides and label one side “pros” and

the other side “cons.”

(2) List all of the pros and cons as you can possibly think of.

(3) Go back and label all of the pros and cons with “A” for critically

important, “B” for  important, and  “C” for not that important

(4) Put the list away and take time to pray for guidance and

wisdom.

(5) Go back and change all of the “B’s” into either “A’s” or “C’s”

(6) Now throw all of your “C’s” away and consider only what you

have left.

e.  Is it full of mercy or compassion?

f.   Is it something that will produce good fruit? Will you get a good

return, is it of value or profitable (not necessarily in terms of

monetary rewards)?

g. Is it without favoritism or prejudice?

h.  Is genuine, sincere or without hypocrisy?

F.  Many are the plans in a man’s heart, but it is the Lord’s purpose that

prevails (16:33; 19:21).

1. Principle: No matter how hard I plan to do things, ultimately it is

God’s Sovereign plan for my life that succeeds.

2.  A wise leader will recognize God’s authority, presence and power

in everything. He will understand that only God can bless anything

and everything at all (Psa. 37:4-5; Matt. 6:19-34;  Jn 8:31-36; 15:1-7;

Phil. 4:6-7; Col. 3:17; James 1:5-8).

3.  Some helpful questions you could ask:

a.   Have I committed this decision to the Lord? (In other words,

have I told Him that I will rest in the knowledge that He is

control ultimately, no matter what decision I make?)

b.  Have I purposed in my heart not to worry, but rather to give

thanks for the process and for the outcome?

c. Have I made the commitment to do what is right before the

Lord?

G.  There is great counsel and sound wisdom in God and His Word.

Seeking God’s wisdom is understanding and great power for success

(Proverbs 8:14).

A Principle: Success is always linked to godly wisdom and good counsel.

The person who plans well will often “win” or succeed.

 

(c) D. Thomas Owsley

How a Church Can Identify a Potential Elder (or Deacon)

Often, churches will seek out and choose men to serve as deacons or elders merely because they have a charismatic personality, possess some leadership skills, have impressive talents, or are good at business or politics.  However good those things might be, too frequently the requirements that God presents in Scripture are ignored or overlooked. The consequences, then, for bringing a person who has impressive talents or skills, but not the character traits of godly Christlikeness, the spiritual gifts, or even the right motivation has too often been to detriment of the church.

Here is a checklist that can be used as a guide for identifying whether or not an individual is truly qualified for the position and responsibility as an elder or deacon.

Does the man possess the right equipment?

That is, does he have the right gifts for the office of deacon or elder?

• The man has been obviously endowed with God-given spiritual gifts  (Mk. 16:15-18; Lk. 21:15; 24:49; Acts 1:8; 1 Tim. 3:1-7; 5:22; Ti. 1:7).

• The potential elder must be knowledgeable of the Scriptures, faithful to its doctrines and is able to teach, exhort-counsel from the Scriptures (1 Thess. 2:11,12; 1 Timothy; Titus 3).

• The potential elder must be gifted to lead as a servant of God (1 Cor. 12:28; 1 Thess. 5:12, 13; 1 Tim. 3:5; 5:17).

• The potential elder or deacon is gifted to serve others (Acts 20:24f; Rom. 15:26-33).

• He must be able to share his material resources with others (Acts 4; Eph. 4:28).

• The potential officer is currently demonstrating a heart of mercy (Matt. 25; 1 Cor. 12:28)

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Does the potential officer of God’s Church possess the right motivation?

• The man has expressed that he has an inward call and desire from God to serve.

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

• He is obviously responsive to the gifting and the call of the Holy Spirit in his life (Acts 20:28).

• He desires to serve in the capacity of deacon or elder (1 Tim. 3:1).

• His motives are biblical and Christ-like (1 Peter 5:1ff).

• Not only does he have the inward call of God, but God’s people in this church recognize his call as a qualified and legitimate (Acts 6; Jer. 23:32; Rom. 10:15; Heb. 5:4).

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Does the man possess the right character?

As Kevin Reed points out, “these qualities (character qualities found in 1st and 2^nd Timothy, Titus and 1 Peter) focus upon the three important aspects of a man’s life: his moral behavior, his knowledge of Christian doctrine, and his family life. An elder continually will be in public view. The respect an officer receives often depends more on an example of good character than from anything else about him” (Biblical Church Government, p. 9). All godly men should have these qualities, but the man who is selected for office in Christ’s kingdom must be measured by these qualities to see if he is ready for the office (1 Tim. 5:22; 2 Tim. 2:2; Ti, 2:7,8). Every person in Christ is called to put off the old sinful nature and put on these traits of Christ. Though no man, candidate or officer in Christ’s Church demonstrates any or all of these qualities perfectly, nevertheless it must be obvious that the officer has and demonstrates most of these qualities with consistent regularity.

Does the man measure up to what the Word of God requires for godly character (not perfectly nor completely, but obviously and substantially):

• The candidate is above reproach (1 Tim. 3:2; Titus 1:6).

• He has restrained control in his life (1 Tim. 3:2; 1 Thess. 5:6,8).

• He is a true gentle man (approachable, kind, gracious, firm yet diplomatic) (Gal. 6:1; 2 Tim. 2:23-25; Matt. 11:29; Acts 24:4; 2 Cor. 10:1; 1 Thess. 2:7; James 3:17).

• He is not pugnacious, not prone to violence  (1 Tim. 3:3; Ti. 1:7; Prov. 3:30; 15:18; 17:14; 20:3; 25:8; 26:17; Phil. 2:3).

• He is not quarrelsome  (1 Tim. 3:2, 3; 6:3-5; 2 Tim. 2:22-26; Ti. 3:9 Eccl. 10:4; Matt. 5:9; Rom. 12:18; 14:19; Heb. 12:14; Jas. 3:17).

• He is not greedy (1 Tim. 3:3; Ti. 1:7 cp. 1 Tim. 6:5-10; Acts 20:33; 2 Tim. 3:6-7).

• He is not given easily to selfish anger (Ti. 1:7; Pro. 16:32).

• He is not over-indulgent or a drunk (1 Tim. 3:3; Ti. 1:7). The principle is that he has disciplined control over bodily appetites (Gen. 19; Prov. 20:1; 23; Eccles. 10:17; Isa. 5:11; Isa. 28:1; Luke 21:34; Rom. 13:13; Eph. 5:18).

• He is self-controlled (Ti. 1:8; Eph. 5:4; Acts 24:25; Rom. 6:12; Jas. 3:2; 2 Pet. 1:5-7; Matt. 26:41; 1 Cor. 10:12; 1 Pet. 5:8).

• He is truly humble (not self-willed)   (Luke 14:10; Phil 2:3; Ti. 1:7; Jas. 4:10; 1 Pet. 5:5; Rom. 12:3, 10, 16).

• The candidate is holy (religiously, biblically devout, pious) (Ti. 1:8; Lev. 11:45; Luke 1:74,75; 2 Cor. 7:1; Heb. 12:14; 1 Pet. 1:16; 2 Pet. 3:11).

• His persona and life demonstrate biblical hospitality  (1 Tim. 3:2; 5:10; Ti. 1:9; 1 Pet. 4:9; Rom. 12:13; Heb. 13:2).

• He is just (upright, righteous, impartial in dealing with people) (Ti. 1:8; Deut. 16:20; Psa. 82:3; Prov. 21:3; Isa. 56:1; Rom. 13:7; Col. 4:1).

• The man is a lover of good (has a love of virtue, good men and things)  (Ti. 1:8; 1 Thess. 5:21; Heb. 3:6; 4:14; 10:23; Rev. 3:3).

• He is prudent, wise (skilled at bringing God’s thoughts to bear on all matters of life) (1 Tim. 3:2; Ti. 1:8; Proverbs).

• He is respectable (well-ordered, well-arranged, decorous in behavior and speech; good manners) (1 Tim. 3:2).

Am I Called to be a Pastor?

You think you are called to be a pastor or full-time minister of the Gospel of Jesus Christ? Here is a self-check you might wish to use to help you assess whether or not you are qualified or called to ministry.

A. Personal Life

• I meet the moral and spiritual qualifications of 1 Timothy 3 and Titus 1 (Substantially, not perfectly)

• I practice daily, regular Bible reading and praying.

• I fear and love God.

• I am serious about obeying God and obeying God’s Word.

• I am killing sin and growing in grace, and it is evident by the fact that I am not the same today as I was a year ago, five years ago, ten years ago.

• I am teachable, eager for learning more spiritual truth.

• I am teachable and eager to learn and strengthen my gifts and talents.

• I hunger for grace, truth and righteousness.

 

B. My Family Life

• My home reflects an atmosphere of harmony, godliness, and hospitality

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

• I rule my children with a graceful, loving, consistent, but firm hand.

• I am consistently practicing biblical discipline and love toward his children (i.e.: verbal instruction and corporal correction).

• My marriage and family life is a model that can be commended to others.

• My wife and children respect, honors and submit to my biblical leadership.

• I provide spiritual leadership to my wife/family.

• My wife and children are following my spiritual leadership.

• The home evidences a commitment to spiritual priorities.

• My wife has godly priorities.

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

• She is supportive of me serving as a minister-pastor

 

C. Church Life

• Am I enthusiastic about the vision of building a biblically healthy church?

• Am I committed to the local church of God’s people, and faithful in attendance when God’s people meet?

• Am I friendly, open, cordial, approachable, gracious to others?

• Do I show a genuine concern for others?

• Do I give myself in time and talents to the Lord’s work?

• Am I willing to serve without seeking applause?

• Do I take correction gracefully and with humility?

• Am I teachable?

• Can I disagree in a gentle manner?

• Can I see and understand another’s viewpoint?

• Am I a good listener?

• Do I keep confidences?

• Do I pray with and for others in need?

• Am I enthusiastic about the Bible and the Gospel, and can I communicate the truth to others?

• Can I defend the Bible against attack?

• Am I slow to judge others and quick to commend and encourage?

• Am I firm in rejecting gossip and slander?

• Do my wife and I practice hospitality toward others in the local Body of Christ?

• Have I demonstrated a capacity for spiritual leadership by serving?

• Does the church respect me and follow me as a leader?

• Have I demonstrated a capacity for ruling, oversight, and shepherding?

 

D.  Life in God’s World

• Am I honest in money matters?

• Do my employer, employees, work associates and neighbors respect me?

• Do I seek to glorify God through his vocation or calling?

• Do I use his money in a godly way?

• Do I respond in a godly way to disappointment and worldly reversals?

• Do I have compassion for the lost and a desire to carry out Christ’s Great Commission?

• Do I pray for the salvation of lost friends, relatives, and acquaintances?

• Do I build bridges of friendship and service to lost people?

• Do I have a heart for inviting people to hear about Christ and to be exposed to Christ’s church?

Called to the Ministry?

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

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

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

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

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

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

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

Pastor: stay at your church for the glory of God

By Mark Dever

Many times I’ve heard a conference preacher introduced like this: “Dr. Foreman is an internationally sought after preacher. He has pastored churches in Pennsylvania, Virginia, Texas, and Tennessee.” Reciting them all together makes it seem like this is an accomplishment—“his pastoral skills have been recognized everywhere!”

I must admit that the skeptical side of me just won’t be quiet. What were his pastorates like in those churches in Pennsylvania, Virginia, Texas, and Tennessee? How long were they? Why, each time, did he make the decision to leave? Unless he’s very, very old, those were some pretty short pastorates!

This moving around—generally from a smaller church to a larger one—is the ladder that many ministers spend their lives climbing. We tell our old church that we’re leaving, ultimately, for the greater glory of God. We tell our new church that we’re coming, ultimately, for the greater glory of God.

But do we consider staying for the glory of God?

THREE MEN WHO STAYED FOR THE GLORY OF GOD

When I’m asked about my models for pastoral ministry I’ve often said, “Three Cambridge Anglican bachelor S’s—Sibbes, Simeon, and Stott.” Each of these men found a strategic location, began expounding God’s Word, and stayed. Expositional preaching is foundational to a Christian ministry, and it’s worth thinking about finding a strategic location and even remaining single. But for this article I want us to consider that other matter of longevity.

First, the facts about these three. Richard Sibbes (1577-1635) began preaching in Cambridge in the early 1600s, and had a continuous ministry in London at Gray’s Inn from 1617 until his death in 1635. Charles Simeon (1759-1836) preached at Holy Trinity Church, Cambridge from 1782 until his death in 1836, a remarkable 54-year ministry! And John Stott (b. 1921) began preaching at All Souls’ Church, Langham Place, in London from his appointment as curate (1945) and rector (1950), and he preached there regularly until just a few years ago—a ministry that, remarkably, even exceeds Simeon’s in length!

CONSIDER STAYING

Why have I chosen these men as my models? Because I think there are good reasons for pastors to stay put at one church for as long as that serves the congregation.

Now, I’m not saying that Scripture presents a uniform pattern of how long God uses a leader—Moses led the people for forty years, Jesus led his disciples in person for three. The apostle Paul, in his unique role as church planter among the nations, would stay in a place from a few weeks to a few years, and then move on. The Old Testament priests would serve the Lord at the Temple for decades.

Yet one of the chief attributes of God’s love is its steadfastness, its unchanging unmoveableness. And permanence is one of the things that seems to distinguish the important relationships from the passing nature of casual ones.

Also, I’m not saying that pastoral moves are wrong by nature. I have pastored and left a church in Massachusetts in order to further my education, and pastored and left a church in England in order to become a senior pastor in the church I currently serve. I have been here for sixteen years at the time of this writing. And I don’t assume that I should never leave here (though I have no plans to). I assume instead that I should leave this congregation when it would be best for the congregation. But I also assume that it would normally be best for me, as for other pastors, to remain where I am.

BAD REASONS TO LEAVE

Sometimes, pastors will move for reasons that aren’t very good: a larger church, a larger salary, boredom over the current situation, unresolved staff issues, being out of ideas, conflict with the congregation, interest in more prestigious location, or an empty barrel of already prepared sermons. Even as I regularly hear of pastors making heroic sacrifices to care well for their congregations, so I occasionally hear of charlatans, hypocrites, immoral men, and others who need to be exposed and brought to repentance before divine judgment overtakes them.

Congregations may get rid of pastors, but that’s not what I’m thinking about here. I’m thinking about pastors deciding to be done with congregations. Staying with a congregation through thick and thin helps the church to see that you’re not with them because it’s easy, or because everything goes your way. You’re with them because you love them and you rely on God. You endure for his sake, for the love he has given you for his people. You continue, like the prophet Ezekiel, even though the people’s hearts are hard. Charles Simeon endured years of opposition to his ministry before there was obvious fruit. Adoniram Judson endured years of apparent fruitlessness before God gave him converts. How are people to observe the outcome of our lives and faith (Heb. 13:7) if we don’t stay long enough for them to know us?

I fear that too many pastors have let market-driven thinking put a premium on new, novel, and innovative, and thus they undervalue faithful, reliable, constant, and certain. No doubt, sometimes it’s the right thing to move on. But more often, our penchant to move shows that we’re relying on programs more than preaching. We’re looking for seed that springs up quickly rather than the slower-growing and hearty fruit of elders and ministers, faithful mothers and fathers, and generations of blessing to a community through a faithful ministry.

WHAT YOU CAN AND CANNOT ACCOMPLISH IN A SHORT PASTORATE

Consider the things that you can do if you are only at a church for a year or two. You can introduce new songs and some new ideas. You can preach. You can start afresh on some relationships in the community. You can perhaps bring new people into leadership, and very quickly give people a chance to serve on yet another pulpit search committee.

Now consider some things you cannot do in a brief pastorate. You cannot do the funerals of saints you’ve known and loved for years. You cannot comfort those who are in their declining years, having known them in the days of their fuller service to the congregation. You cannot see men you led to Christ getting married, going into the ministry, and becoming fruitful in their own lives and ministries. You cannot see long-term changes in the way a congregation thinks or is structured.

Just like children require years of slow, patient, repeated teaching in order to grow, so too, normally, does a congregation. That’s why Paul exhorts Timothy to “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Tim. 4:2).This kind of long-term perseverance is the way God normally rebukes our own faithlessness, humbles us, and then shows us his sufficiency and grace as he supplies for us yet again, far beyond what our own resources could do.

HOW TO PASTOR FOR THE LONG HAUL

If you agree with me that longevity is normally better than quick, short pastorates, how do you bring it about? Here are two simple ideas that I’ve found useful, both of which relate to the pastor’s rest.

1) Regularly take sabbaticals in which your congregation gives you weeks (or months!) off for rest, relaxation, reading, and perhaps writing.

2) Raise up other men in your congregation to teach and preach. Work on creating a textured leadership that is not dependent on you, so that new workers are constantly identified and raised up and other voices bless the congregation. This brings in some of the freshness that may often be associated with a new pastor; and it makes it possible for you to share the teaching load, which will help you to bear your part longer.

Sometimes it’s good to consider leaving for the sake of the gospel. But for the sake of the gospel, and for the glory of God, it’s good to consider staying, too.

Mark Dever is the senior pastor of Capitol Hill Baptist Church in Washington, DC, and the author of What Does God Want of Us Anyway? (Crossway, 2010).

January/February 2011
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The Perfect Pastor (a worthwhile read)

The Perfect Pastor? by D. Thomas Owsley, D.Min.., is an engaging book about the realistic, humorous, and poignant life experiences of a fictional pastor. More than just a wonderful story, the book is a tool for church members and pastors alike. It equips laypeople with the insights to relate to and support their pastor while providing pastors with a solid understanding for how to address the various expectations of church members.

Dr. Owsley draws upon four decades of church experience, as both a member and pastor, to clarify the biblical requirements, roles, and responsibilities of a pastor. He taps into this wisdom to reveal what the Bible illuminates as a healthy, balanced relationship between pastor and church members. Through compelling anecdotes and profound observations, The Perfect Pastor? improves relationships between church members and their pastors and drives both groups to a greater proximity to God’s purposes.

Humorous and poignant, this unique book uses Biblical insights to illuminate the relationship between pastors and church members. It is a must-read for any churchgoer, ministry leader, or student.

God Calls Believers to Honor their Pastor

Tucked somewhere in the deep and tight recesses of my files are a couple of articles about how the general population views pastors. Twenty different occupations was on one survey list, and a random sample of people were asked to rate each occupation according to things like respectability, trustworthiness, likeability, etc. Sadly, the occupation of pastor was rated eighteenth in most of the areas. Used car salesmen, or as we say now, pre-owned automobile representatives, were listed at the very bottom.

One of those surveys was taken some time in the 1980s and the other in the 1990s. I wonder if things have changed much since then? As a pastor I’ve noticed the same kind of response from the majority of unchurched people. I try to avoid telling people who I work as a pastor. It’s a turnoff, at least where we live. If they ask and I tell, then this invisible barrier pops up. Usually it means the end of the conversation and sometimes even the end of the relationship. So I often hope they won’t ask so I don’t have to tell. Guess that makes me a closet pastor? At least I’m not a closet Christian.

I’ve never found a similar survey of attitudes about pastors in the church at large. My crazy guess is that Christians (and I use that term very broadly) probably give pastors a rating of fifteen, maybe even thirteen out of twenty (1 being the best). Unless they are scoring their own pastor; there you might find very high ratings on the one hand or very low ratings on the other. I suspect that most church people view their own pastors more favorably than they view pastors in general.

It used to be in those “good ol’ days” that pastors were highly respected. In the “good older ol’ days” they were so respected that they were quite revered. Hence the title “reverend.” However, those “good ol’ days” have never impressed me. Not because I’m against history, but because I don’t believe such days really existed, except in our selective memories or selective historical accounts.

No doubt pastors were highly respected and honored in days gone by; at least in Western societies. Such high regard is still found today in other cultures (mostly non-Western). For example, we have dear friends from India who recently returned to their home country. It is very much a cultural thing to show a high honor for people in positions they value. Teachers there are highly respected.  Pastors are too, within the Christian sub-culture. When our friends were here, they were always so respectful and seemingly always surprised at the things I would do that appeared to them to be inappropriate. Like doing manual labor or serving others food or drink.  I in turn, was always surprised at their amazement and at this unusual respect. As a crude “we’re all on the same level” American, their behavior could be quite unnerving. But then I began to understand the culture of biblical times, and what Scripture says about honoring your pastor (elder) and your brother (and sister) in Christ. My friends’ culture is not too far removed from the Biblical one.

There are several places in the New Testament where Christians are called to honor their church elders, just as believers are to honor civil authorities, bosses, parents and one another. No question that believers in Christ show some level of honor to fellow brothers and sisters. We’re called to honor our pastors (elders) as well as fellow believers in Christ. However, this is something that’s hard for us to do. We tend to honor pastors conditionally – if we like them or if they do what we like then we honor them. If not, well then we don’t.

What does God say? First, there are different ways to honor someone. To honor someone is to give them glory deserving respect, attention and obedience. One aspect of honor is a reverent fear (this is true of God). Another aspect is submission, which involves humility and obedience (such as with God and parents). A third aspect of showing honor is providing time and/or financial support (such as with parents and pastors).

Honor is a major theme in 1 Timothy. Some have described 1 Timothy as a manual on the life and practice of a local church and its government. Believers in Jesus Christ are to honor one another in Christ because of the honor we have for Jesus Christ. Other verses touch upon it, such as Romans 2:10; 12:10 and 1 Peter 2:17. More so is the honor we are to have for our Christian elders and pastors.

Elders/pastors are deserving of honor (except under certain conditions). Godly, Christian elders/pastors should be treated with honor (1 Tim. 3; Titus 1:5-7) because of their God-ordained position and character in Christ. We show them honor because they serve in Christ (e.g.: Acts 20:17,18). Godly elders who serve in Christ by directing, managing and leading the affairs of the local church deserve honor; especially those who work hard at preaching and teaching (1 Tim. 5:17, 18). This passage (1 Tim. 5:17,18) assumes that the godly elder/pastor is busy laboring in the good news of Jesus Christ (1 Cor. 15:10; 16:16; 1 Thess. 5:12). His is an honorable service that comes from and flows through the Word of God (Eph. 4:11ff).

Since God’s people are called to honor their godly elders, then just what does that mean? How so and in what way? Again, the New Testament plainly tells us. First, we honor our elder(s) or pastor by having a high estimation of their role and work (Phil. 2:29). We also honor them by imitating their faith in Christ (Heb. 13:7). Like a child mimics her or his parent, so too are we to actively mimic pastors who model the life of Jesus Christ. A third way we honor them is by obeying them in Christ (Heb. 13:17). This does not mean that we are to obey anything or everything the elder or pastor tells us. Rather we obey anything and everything the elder or pastor tells us to do that is a clear directive from Scripture. For example, if the pastor tells us not to steal, then we obey because God’s Word is more than clear that stealing is sinful. On the other hand, if the pastor commands someone to do something merely based on his personal preferences, then we don’t have to obey.

A fourth way is to show a two-fold honor. This is what Paul is talking about in 1 Timothy 5:17. Those who exercise pastoral oversight in God’s church and minister the Word of God should be financially supported by the local Christian community (1 Cor. 9:7-14; 1 Thess. 2:7; 2 Cor. 11:8-9). We are to count them worthy of such financial or material honor when they work well and as unto the Lord (Deut. 25:4; Luke 10:7). This is not saying the elder or pastor is to be well-endowed with money and material possessions. That would violate what God tells us in other places, such as in James. Instead, it means that the elder/pastor who dedicates his time, talents, gifts, etc., in serving God by serving God’s church is worthy of enough remuneration to support his (and his family’s) basic needs.

Honoring the pastor isn’t conditioned upon whether we like who he is or what he does. It isn’t based upon his personality, his vision for the church, his charisma, his charm, his philosophy of ministry, and so forth. Rather it is based upon his life in Christ, his godly character, and his work and position as one who is called and ordained to the office. Now, at this point I must say that not all who are called elders or pastors are indeed so, or are even worthy of honor. But I’ll save that for another time.

Don’t just honor your pastor when you feel like it or during a special season. Honor your pastor all the time. Honor him in the clear ways God says to honor him. This is God’s will for your life. Honor him so that he might do his work with joy, which will be to your benefit (Heb. 13:17). Honor him so that you honor God.

Biblical Preaching

Below are some excerpts from Haddon W. Robinson’s book, Biblical Preaching (The Development and Delivery of Expository Messages)

 

Ask the man in the pew to describe a minister, and the description may not be flattering.  According to Kyle Haselden, the pastor comes across as a “bland composite” of the congregation’s “congenial, ever helpful, ever ready to help boy scout; as the darling of the old ladies and as sufficiently reserved with the young ones; as the father image for the young people and a companion to lonely men; as the affable glad-hander at teas and civic club luncheons.”  If that pictures reality at all, while the preacher may be liked, he will certainly not be respected. (p. 16)

Biblical preaching, therefore, must not be equated with ‘the old, old story of Jesus and His love” as though it were retelling history about better times when God was alive and well.  Nor is preaching merely a rehash of ideas about God—orthodox, but removed from life. (p. 18)

Expository preaching is the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit first applies to the personality and experience of the preacher, then through him to his hearers.  (p. 21)

The preaching of the gospel is ideas, flaming ideas brought to men, as God has revealed them to us in Scripture.  It is not a contentless experience internally received, but it is contentful ideas internally acted upon that make the difference.  So when we state our doctrines, they must be ideas, not just phrases.  We cannot use doctrines as though they were mechanical pieces to a puzzle.  True doctrine is an idea revealed by God in the Bible and an idea that fits properly into the external world as it is, and as God made it, and to man as he is, as God made him, and can be fed back though man’s body into his thought-world and there acted upon.  The battle for man is centrally in the world of thought.   (p. 22)

“Preaching is the art of making a sermon and delivering it?” he asked.  “Why no, that is not preaching.  Preaching is the art of making a preacher and delivering that!”  (p. 24)

A congregation convenes as a jury not to convict Judas, Peter, or Solomon, but to judge themselves.  (p. 27)

Inappropriate application can be as destructive as inept exegesis.  When Satan tempted Jesus in the wilderness, he tried to achieve victory through misapplication of Scripture. (p. 28)

When people attend church, they may respond to the preacher like a novice at the opera.  They have never been told what a sermon is supposed to do. (p. 32)

Reuel L. Howe listened to hundreds of taped sermons, held discussions with laymen, and concluded that the people in the pew “complain almost unanimously that sermons often contain too many ideas.”  That may not be an accurate observation.  Sermons seldom fail because they have too many ideas; more often they fail because they deal with unrelated ideas. (pp. 32-33)

If we preach effectively, we must know what we are about.  Effective sermons major in biblical ideas brought together into an overarching unity.  Having thought God’s thoughts after Him, the expositor communicates and applies those thoughts to his hearers.  In dependence upon the Holy Spirit, he aims to confront, convict, convert, and comfort men and women through the preaching of biblical concepts.  He knows people shape their lives and settle their destinies in response to ideas.  (p. 37)

Questions a pastor might ask of a potential church

Often a church will be prepared to ask a potential pastor  a number of questions to find out whether they believe the candidate would be a good fit.  However, since this potential relationship is like a marriage of sorts, it behooves the candidate to ask questions of the representatives of the church.

Here is a sample of the kinds of questions the candidate could (should?) ask:

 

A.  Tell me the history of this church

1.    What is the history of the church?

2.   Are the founders still members of the church?

3.  What have been the attendance patterns of this church for the past three years?

4.  What is the history of your most important programs and activities?

5.  What is this church’s pastoral record (I do not need personal information)?

a.  How many pastors have you had from beginning of the church?

b.  How long were their terms of service?

c.   Briefly, what were the reasons for their leaving (resigned, retired, or fired)?

.

B. What demographic information about the church and community might be helpful?

1.  What is the socio-economic composition of this church?

2.  Does this church reflect the surrounding neighborhood or local community?

3. Is this city growing or declining?

4.  What is the economic health of the city or town?

5. What is the socio-economic composition of this city or town?

6.  What is the housing affordability and availability?

7.  Are there zoning laws which would affect home gatherings, church’s growth, potential church expansion, etc.?

C. Tell me about the church’s vision, mission and goals

1.    Why does this particular church exist?

2.    Who is the church trying to serve?

3.    Does the church board have a vision and/or mission statement?

4.    What specific goals does the leadership of this church have?

a. What short-term goals does the leadership have?

b.  What long-term goals does the leadership have?

5.    How do you communicate the church’s vision, mission and goals to the congregation?

6.    How often do you communicate the church’s vision, mission and goals to the congregation?

.

D.  Describe the various philosophies and practices of ministry:

1. Tell me about your philosophy of worship.

a.  What is this church’s philosophy and practice of worship?

(1)      How long have you practiced your current form of worship?

(2)      What is the style of worship?

(3)      Will adjustments or changes be permitted with the worship service(s)?

b.  What are your theological and philosophical views about baptism?

c.  What are your theological and philosophical views about the Lord’s Supper?

d.  What is your philosophy and practice of music in worship?

(1) What are your views or policies regarding choir, praise team, or solos?

(2)  What do you believe about special music?

e. What is your philosophy of preaching?

(1) How do you define preaching?

(2) What styles of sermons do you expect?

(3) Do you have any concerns about the length of the sermons?

(4) Do you conduct formal evaluations of the pastor’s preaching? By whom? How often?

2. Tell me about your philosophies and practices regarding the fellowship of the church.

a. How would you describe the relationships most of the members have with one another in this church?

b. Approximately what percentage of the people have an active commitment to this local church?

c. Do they faithfully pray with and for one another?  Do you have congregational prayer meetings?

d.  In what ways is it evident that this church expresses the love of Christ to one another?

e. What are some ways this church practices mercy toward one another?

f.  Are there obvious exclusive cliques?

g.  Describe obvious ways that show how members enjoy one another’s company and fellowship.

h.  What percentage of the church practices regular hospitality?

i.   What kinds of things does this church do for fun and recreation?

j.  What things do the women do for enjoyment together?

k. What things do the men do for enjoyment together?

l.  How does this church promote the health of families?

m.  How does this church promote the health of singles?

3. Tell me about your Christian education philosophy and practices

a. How is Christ being formed in this church?

b. What is your philosophy of Christian education and edification in this church?

c. Does this church have a plan for Christian education?

d. What is your view and practice of children’s ministries?

e. Do you have a philosophy of ministry regarding the relationship between a family with children and the church?

f. What is your view and practice with Sunday school?

g. Tell me about your philosophy of youth work and about employing a youth director.

4. Some additional questions:

a. What is your philosophy regarding counseling within the church?

b.  Do you have formal membership? If so, what is the process for becoming a member in this church?

c.  What is your philosophy regarding church discipline?

d.  Does this church have an active program to promote peace and unity among its membership?

5. Tell me about your leadership

a. Who are the official leaders in this church?

(1)  Are there elders? How many? Tell me something about them.

(2)  Are there any deacons? How many? Tell me something about them.

(3)  Are there any potential elders and deacons? Are they in training?

b. Who are the real power brokers in this church, the people who wield the most influence?

c. How does the leadership demonstrate biblical love toward one another?

d. How does the leadership demonstrate biblical love toward church members?

6.  Describe this church’s outreach philosophy and practice (i.e. local and foreign ministries of God’s Word and mercy through evangelism and missions)

a. What is your philosophy of outreach?

b. How is this church fulfilling the Great Commission found in Matthew 28:18-20?

c. As a whole, is this church actively and regularly declaring the Good News of Jesus Christ?  How?

d.  Is there an active commitment on the part of God’s people to seek and form fully devoted disciples of Jesus Christ?

e. What has this church done in the past five years to reach the lost in this community?  Do you have any current programs oriented toward outreach?

f.  Are there any new converts attending now?

g.  In what ways does this church conduct Christ’s work of mercy in this city?

h. Is there a commitment to seeing and helping new churches be planted?

i. What does this church do to help to encourage, to train, or to send out missionaries?

j. What percentage of the church’s budget is committed to outreach and evangelism and missions?

l. What is your philosophy regarding the church’s involvement in social issues?

.

E. Tell me about your church policies

1.     Do you have, and if so, may I see your written constitution and/or by-laws?

2.     What policies (written or unwritten) do you have for:

a.     The nursery?

b.     Children in worship and/or children’s church?

c.     Child abuse prevention?

d.     Who may teach in the various forums of this church?

e.     Counseling within the church?

f.      What ministry roles may non-members be involved with in this church?

g.     What may women do in this church?

h.     What may youth do in this church?

i.      Emergencies?

.

F. Church Finances

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

2.    Can you tell me about the congregation’s pattern of giving during the past three years?

3.    May I see the church budget to learn how the resources are allocated?

4.    Does this church have fund-raisers, pledge appeals, etc. throughout the year?

5.    Is there any indebtedness?

a.    How much?

b.    What percentage of the annual budget is the debt?

c.     Is this related to a building program?

1. Is there a building program now or expected in the near future?
2. What is the biggest fiscal challenge presently?
3. What is your philosophy of remuneration (salary and benefits) for the pastor?

10. If the church were to receive a sizable contribution (such as $100,000.00), what would the church do with it?

.

G. Some questions about my fit for this church:

1.    What is it about my profile and resume that interests this church?

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

3.    Does this church have a job description for my position or must I develop one?

4.    What expectations do you have of your pastor?

5.    Can you describe your expectations for an average work-week for my position?

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

7.    Are you interested to learn about my dreams, goals or vision for ministry?

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

9. Does the church provide time or financial provisions for my enrichment and educational opportunities?

10. What are some ways this church will help me refresh and recharge?

.

H. Additional information:

1.    What do you consider to be the good thing(s) about this church?

2.    What things can be improved?

3.    What makes this church unique or different?

4.    Are there congregational problems or issues about which the pastor will immediately need to address with the leadership?

5.    What “traditions” are solidly established? Are they untouchable, unchangeable “sacred cows”?

6.    What things may never be changed?

7.    How big is too big for this church?

8.    What reasons do new members give for joining the church?

 

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From Appendix A of The Perfect Pastor? (Xulon Press) 2007.