Pastoral Ministry

This article was first published in the Baptist Bulletin (March/April 2008) and appears here unedited. Used by permission. All rights reserved. See also What Churches Owe Their Pastors by the same author.

Two thousand years ago the apostle Paul, church planter and pastor par excellence, declared that he was a debtor to those to whom he ministered. He sensed an obligation to discharge, a duty to perform, and a debt to pay—both to the unsaved and to the saints in Rome (Romans 1:11–15). Ministers today are expected to labor with that same sense of indebtedness to their congregations. Why are they so obligated? The answer lies in an understanding of the dual calling of pastors.

A dual calling

First, there is the calling by God to this specialized ministry of shepherding a local congregation (Ephesians 4:11). Being a pastor is the most notable vocation known to man. Paul expressed this initial calling by testifying, “I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry” (1 Timothy 1:12). One of the primary reasons for the recruitment of an ordination council is to determine whether the candidate is actually called and equipped by the Lord for this lifework. The certainty of such a special calling also provides the motivation for an effective and enduring ministry.

Second, there is the calling by a local congregation. According to Baptist polity, each church is congregationally governed and autonomous. So each church must, by the vote of its members, call the man of their choice, believing that the Lord is actually involved in the placement of the man of God. Pastors consequently experience a dual calling, and for these two reasons, they are under obligation to a given congregation. How then is this obligation discharged? In addition to the normal ministerial responsibilities of including his wife in ministry (and she needs to keep herself involved as well), keeping confidences, maintaining regular office hours, and providing the membership with clear goals and plans, there are four Scriptural ways to fulfill this calling.

This article was first published in the Baptist Bulletin (September/October 2008) and appears here unedited. Used by permission. All rights reserved.

Years ago a minister was called “the parson,” meaning “the person.” He was a VIP. He was honored as the preacher of the gospel, a molder of public opinion, and the conscience of the community. Not so today. A recently published survey revealed the most respected people in the average American community. Ministers ranked far down on the list, behind doctors, judges, psychologists, civic leaders, and police officers. Why?

No doubt the widespread sexual and financial scandals among members of the clergy have seriously affected the public opinion of them. Unfortunately, many pastors are mere puppets, moved by the whims of their parishioners. Some are controlled by a few strong laypeople, and others are “religious politicians” instead of prophets of God. Fortunate is the congregation whose pastor speaks “the very words of God” (1 Peter 4:11, NIV) and diligently leads the church.

We believe that the Bible words “elder” and “bishop” refer to and include the pastor (or pastors) of a local church. Each of these titles reveals a facet of his divine calling. As an elder, he is to provide mature, responsible leadership. As the bishop, he is to be the general manager, providing careful oversight of the Lord’s work. And as the pastor, he is charged with caring for and feeding the flock of God (Acts 20:28).

Such divinely commissioned leaders are important individuals in God’s sight—and should be in the eyes of every Christian as well. Our Lord places great importance upon the pastor-parishioner relationship. In fact, He expects every believer to voluntarily be under the leadership and teaching of a godly pastor. The Bible allows no exceptions.

Recently a pastor introduced some new members at the close of a morning service by saying, “We welcome you to all the privileges and responsibilities of church membership.” Responsibilities? What did he mean? While the pastor did not explain, the Bible does. According to the Word of God, every Christian is under divine obligation in at least three areas: intercession, remuneration, and submission.

The following is reprinted with permission from Paraklesis, a publication of Baptist Bible Seminary. The article first appeared in the Winter ‘08 issue.

As we move into the spring months each year in the USA, we are keenly aware of a variety of athletic teams vying for championships and superior accomplishments. Winning teams are teams that understand, complement each other’s strengths and weaknesses, and work well together to accomplish significant athletic feats.

Likewise, when pastors on a church staff or missionaries on a field together learn to work as a team, significant ministry results will be accomplished. In the early church, this concept was repeatedly demonstrated in the book of Acts and the God-given results are noted there. In the New Testament church, pastor/elder/bishops worked together to serve the Lord and His church.

God has given the church a plurality of gifted pastors/elders to provide training, motivation, example, and leadership. It is crucial that they be able to work together as a team. It is a poor testimony for a church staff to carry on a ministry while they are bickering, being jealous, or not modeling love for each other before the people.

Teamwork is vital in the USA church or in the mission field church. The Body of Christ is to be an object lesson of the benefits of team work. Here are some suggestions for building and celebrating the pastoral team:

By C. L.

I walk with a limp, and consequently, the pastor fired me.

I gained this limp on the first of July, exactly one year from the day I had joined the staff of Berean Baptist Church. That first year had been a great start to my short career as a music minister. Fresh out of school, I was a good match for Berean Baptist. The congregation welcomed me warmly, the choir grew quickly, and the pastor considered me the finest music minister he’d ever worked with in his thirty-plus years of ministry.

But then came the limp. On Friday night, July 1, 1994 I broke my spine. The details involve a family reunion, an old trampoline, and the sound of shattering vertebrae in my ears that faded quickly, replaced by my own voice, mid-scream. No feeling from the waist down, but an inferno of pain engulfing all the nerves that remained online. After the spinal swelling subsided, the surgeons installed two nine-inch steel rods and fused the ruined bones together. They put me in a wheelchair and shuttled me off to rehab. The people of my church prayed and prayed. In a true season of miracle, God moved and I walked home one month after the accident. Neurological injuries can’t be overcome by hard work or willpower, and there is no medical repair for broken nerve tissue. I walk today because God’s good hand was on me.

He did leave me with a limp.

Read Part 1 and Part 2

A Word of Personal Testimony

How I thank God for godly men who surround me in the church I shepherd and are appropriately vigilant in their protection of my wife. This is nothing other than the grace of God. They concern themselves to protect her against unwarranted expectations and consistently encourage her in the use of her gifts—which only heightens her enthusiasm for ministry. I marvel at the energies she expends in the cause of Christ. But I also smile as I see her doing what she loves to do, and to see a church leadership that encourages her at every turn.

Beth was only twenty-five years old when I accepted the call to pastor the church we serve to this day. She was a godly woman, mature beyond her years. But Beth was the polar opposite of the previous pastor’s wife. Upon assuming leadership of the church, I had a difficult choice to make. I could encourage Beth to assume the various functions of the previous pastor’s wife, or I could loose Beth to use her unique abilities to the glory of God—most of which are behind-the-scenes type of gifts. Convinced the latter approach had the smile of God, I purposefully resisted asking anyone what the previous pastor’s wife did and steered Beth to “do her thing.” Not everyone appreciated my approach.

Read Part 1

Proposition #2: Her ministry responsibilities within the assembly are of the same nature as those of every other woman in the church.

I believe sufficient light shines from at least two passages of Scripture to confirm this proposition.

Older women … are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled (Tit. 2:3-5).

Paul’s admonition indicates that the task of the pastor’s wife, even when viewed from the context of the local church, is to grow in godly character and to cultivate a proper relationship with her husband and children. As regards teaching in the assembly, she is to be encouraged to instruct the younger women. But interestingly enough, this particular admonition from Paul indicates that the young pastor should perceive his wife as a student of the older women in the church before she qualifies as a teacher of adult women.

Yet, sadly, it is not unprecedented for a twenty-five-year-old woman to be immediately collared with the responsibility to serve as primary teacher of, and counselor to, the women of her church or even for her husband to resent the fact that a much older woman in the assembly does not willingly yield this position to the pastor’s wife. Although no one would even think to entrust such a responsibility to any other woman of similar age, this great expectation is placed upon her by mere virtue of the fact that she is married to the pastor. We should recognize, vis-a-vis the common practice, that it is not at all wrong for the younger pastor’s wife to enter the church as a learner. In fact, Paul’s instructions to Titus seem to assume this for the case of a young pastor’s wife. The women of the church should seek her counsel and encourage her instruction because they have come over time to discern that she is a wise woman, not merely because she is married to the pastor.

What Is a Pastor’s Wife Supposed to Do?

Shepherding the flock of God can prove one of the most exciting, enriching, and satisfying duties a man can undertake on this side of heaven. Yet shepherding the flock of God is not a particularly safe enterprise. It is a life-work that exposes the man of God to a multiplicity of trials, deep disappointments, searing heartaches, and haunting questions from within and without.

The pastor serves God’s people as leader, preacher, teacher, counselor, overseer and chief intercessor. He must perform spiritual surgery and apply healing balm to the souls of his people on a daily basis. And in all of this, the undershepherd bears the unrelenting burden of his accountability to the Lord of the universe for the spiritual watchcare of a flock for whom the Good Shepherd laid down His own life.

Brothers, we are not sufficient for these things, and we know it. A proud pastor is an oxymoron—or a moronic ox, if you will. None of us is either worthy or capable of such an undertaking. But God is rich in mercy. Jesus has sent the Comforter to aid us in our frailty—to counsel, encourage, strengthen and help us in the great cause to which we have been called. And for most pastors, God also graciously provides a human helper—a woman—to walk at her husband’s side as his covenant helper in this grand mission to exercise stewardship of God’s flock.

The pastor’s wife is certainly a rare species with a very peculiar calling. She is one flesh with the pastor. And if he is worthy of the title, this means she is one flesh with a difficult man. If she is worthy of her calling, it also means she has laid down the “normal life” on the altar and slit its throat in sacrifice to God.

Originallly appeared at Whirled Views, June 2009. Read Part 1.

Originallly appeared at Whirled Views, June 2009

In the last week I’ve spent time talking with three pastors who are about ready to throw in the proverbial towel. Each case is different and no two pastors, churches, boards or any other “part” of church leadership is exactly the same, but what is common among them is a sense of deep despair. Sadly, in the last week I’ve also heard of two colleagues in the ministry who ended their ministry with a catastrophic failure—one of them a rising evangelical leader who admitted to an affair. Not in every case, but in some cases, I’ve noticed a correlation to the thought processes between those who burnout in ministry and those who “flame out” due to sin. But whether you burnout, flame out, drop out or rust out—out is still out.

I am now two years beyond my own decision to step away from the senior pastorate, so I hope I can be a bit more objective about a topic like this than I might have been twenty-four short months ago. As for my own situation, I had my own reasons for changing the nature of my ministry and I am not looking back. For the cynical or others, nothing I write in this article should be construed as anything more or less than what it is—an opinion piece from someone who has sat on both sides of the pulpit for the last twenty-five years of ministry and who is still engaged in pastoral ministry—just from a different perspective in recent months.

I don’t pretend to write for every pastor out there, but I spend a lot of time with pastors and former pastors. There are some trends that are impacting pastoral leadership at this time that I think impact churches and their leaders. There are some frailties and vulnerabilities that any man called to be a pastor is naturally going to carry into his responsibilities. Add to that the spiritual warfare that is incumbent upon being a spiritual shepherd (or undershepherd). It is with these realities in mind that I offer some things that I’m guessing your pastor wishes you knew about him.