We just wanted to send out a message to thank everyone for another wonderful year on our blog. The following lists show the ten most-read posts this year. Looking forward to another year of serving and writing!
The following is a list of major shifts in everyday life that have changed how a large portion of how ministry takes place. The first list focuses on past changes from the 1950s to 2000. The second list focuses on changes since 2000 and the trajectory into the future.
Past Changes – 1950’s to Present
- Shepard to Rancher – Family church minister shifted to larger congregational care. Pastors are more specialized in their area of care (lead pastor, teaching pastor, executive pastor, worship pastor, youth pastor, etc.).
- Inclusion – More open and friendly to other faiths/denominations.
- Community Perception of Pastors – Less respect and use by the community.
- Communication – Technology has increased ability but apparently disconnected us more.
- Priority of church vs. family – Church is no longer a priority.
- Authenticity – Transparency has increased and generations clash over how much to share.
- Worship style – In regards to ministry, shorter preaching, more worship arts focus.
- Dress – Formal clothing shifted to more casual.
- Technology – More than just communication, but also travel, audio systems, a/c, and so on.
- Women in ministry – Women are taking more leadership roles and entering the ministry.
- Preaching/teaching – Style is more conversational and teaching. Regularity in times preaching. Not as much “shouting” preaching.
- More fellowship opportunities – Less time spent together outside of a church.
Future Changes – Present to Future
- Diversity/Globalization – People are scattered. Grow diverse or shrink.
- Age – Baby boomers are moving to old age.
- Relevant – How much engagement with the culture and changing along with it?
- Increasing inter-faith – Common ground. Inter-denominationally already accepted.
- Technology – Continually changing and driving church practice.
- Family Dynamics – mixed families focus.
- Authentic Worship – Experiential (attractional) vs. truth
- Online Community – Physical church or online church.
- Diversity – Women and greater ethnicity in leadership.
- Formal education less valued – Where can I get the training for less debt?
- No single source of information – Many other opportunities for information and spiritual formation outside of the church.
- Reverse formation – Younger generations teaching older generations.
- Teamwork vs. solo ministry – Greater use of staff in the church.
Last year, a friend and I were talking about the ministry of the laity in the church. What is laity? Basically, these individuals are those who serve in the church and are non-ordained (commissioned to preach/pastor). However, in my association of churches, we ordain deacons and their role is different from the pastor. So, laity for us, are those who are not ministers.
Our conversation talked about the training. It seems that most training for those who serve as laity comes from outside the church. Their professions are where abilities, talents, and knowledge is refined. So, we talked about how we could better serve them and help them fulfill their calling to serve.
A part of better service to lay ministry is to understand some foundational aspects of their calling. In a recent survey, I found some very good thoughts that we must be aware to position them for better service. Look at the following points and see if any impact the way you think about the lay ministers in your congregation.
How does laity describe their call to serve?
- The respondents defined their calling as something God has asked them to do in a specific church setting. Lay ministry was something tied to the ministry of the congregation.
- Lay ministers, like most, answered the call to serve in their church in a variety of ways. Some mentioned that they heard God’s voice or felt God nudging them to serve. Others, perhaps with a tug from God, desired to do more for the people and pastor or felt a need in the church could be met through their service.
- Some of the respondents either sought out the pastor for help exploring their call, or they wanted to serve and did not know where to start. To me, this shows just how important it is for the pastor to be involved with the placement and growth of lay ministers in their church.
How does laity understand their place in the larger life of the Church?
- As one of the respondents answered, many think that those in non-ordained ministry do not have much to do. However, in just a few responses, there were plenty of things for the laity to do. The list included prayer warriors, background support, group leader, youth worker/volunteer, deacon, worship leader, trustee, serving the homeless, music ministry, teacher, maintenance, sound tech, janitor, yard work, play director/volunteer. I could begin to add to that list as well. The body of Christ is unified and diverse. Everyone has a place.
- All the responses were closely tied to the pastor. The first way those in lay ministry evaluated their effectiveness was by the ability and freedom the pastor is able to do their ministry. Lay ministry was seen as an extension of the pastor’s work. However, as the next point shows, it goes father than the pastor.
- Laity also described their effectiveness as measured by others in two ways. First, like the pastor, lay members also saw themselves as an extension of the whole church. If other ministries are able to serve more faithfully, these people feel closer to fulfilling their calling. Secondly, its also based on those outside of the church whose lives are touched by the Gospel and transformed. The laity is an essential part of ministry to those inside and outside of the congregation.
- While some were open to God changing their current place of ministry, most described their future in a way connected to present. The majority were either not sure of any possibilities or thought they would stay in the same area of ministry. As a pastor, this is a place where we can help people understand their calling at a deeper level. Also, pastors should take note and continue encouraging the faithful workers and celebrate God providing them to labor in the field.
A few years ago, I was introduced to a concept called legacy leadership. This model of leadership is one of many attempts to understand the Biblical perspective on leadership. What’s funny is there are many people who would try to appear spiritual and say something to the effect, “But the Bible says never uses the word leadership.” Which is true, but there are many other words that we use to explains concepts in the Bible that still have a strong and clear presence in Scripture (e.g., Trinity). There is no culture or individual who has not been touched by the principles contained in the theories of leadership. In this post, I want to introduce you to legacy leadership and then explore how to leave a legacy in your congregation.
Legacy leadership was introduced by researchers Whittington, Pitts, Kageler, and Goodwin (2005) as an exploration of Paul’s approach to leading. The theory is based on 1 Thessalonians 1:2-2:12.
2 We give thanks to God always for you all, making mention of you in our prayers; 3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; 4 Knowing, brethren beloved, your election of God. 5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. 6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.7 So that ye were ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. 7 But we were gentle among you, even as a nurse cherisheth her children: 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.
The idea of legacy leadership is that we are perpetuating ourselves through others, but rather the content of our message. In Paul’s case, this was the method he used to spread the Gospel. First Thessalonians 1:4b-8 is key to understanding his approach. He would go into a place where the Gospel was not found and begin to build. After the Chuch was established in an area, he would ordain elders to lead. He would leave but would periodically check on the congregations. As in the case of the Thessalonians, he would find the church not only grew in itself but would spread the Gospel to other areas. Paul did not have to go to those areas to plant churches because the Gospel was already present. This was Paul’s legacy. He was to be a leader worthy of imitation, who would lead others, and in turn, they would lead others. Paul put it like this in 2 Timothy, 2:2
“And the things that thou has heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”
The researchers then put together the qualities of legacy leadership.
- Worthy of imitation.
- Boldness amid opposition.
- Pure motive.
- Influence without asserting authority.
- Affectionate and emotional.
- Vulnerable and transparent.
- Authentic and sincere.
- Active, not passive.
- Follower-centered, not self-centered.
- Changed lives: The real measure of leader effectiveness (Whittington, 2005, p. 754).
Legacy in the Church
So, how can we promote a legacy culture in congregations? Especially one that is not centered on an individual person but on the Gospel? I want to offer three examples from a pastor’s perspective.
A life worth living shared through testimonies.
First, as a pastor, I know and understand the importance of living a life worthy of imitation. Again, some people trying to act spiritual say that we don’t follow others. However, Paul, as we read, shared many times to follow Him. Why? Because he was following Christ and wanted us all to go to the same place He was going. We ought to act in a way at all times as an example to believers and unbelievers (1 Tim. 4:12-16).
Still, one of the best ways I see this achieved by everyone in the church is through testimonies. The testimony of believers shared through living life faithfully and through vocal testimony of God’s grace and goodness. I can remember many dear saints testimonies, and they make an impact on me daily. The same is true for others as what we celebrate proliferates.
Intentional discipleship of the next generation and new converts.
We really need to emphasize the importance of discipleship in our congregations. However, we shouldn’t put all our energy into one method. Most churches have a Sunday School program, and that’s great. Yet, more can be added. Connecting the church to formal Bible and ministry classes are essential as well.
Yet, that will all fail if there is no intentional thought given to modeling and being a daily example in front of the next generation of believers and new converts. It is important that we invite them into our daily lives, homes, and activities. So many people have a misconception about what a Christian does every day. The disciples basically lived with Jesus for three and a half years. They ate what He ate and did so much together. And, we can say that Jesus never did anything with wasted breath. Every moment with Jesus was an intentional building block of their discipleship.
Investment in the lives of those in our seats.
This final area is significant to me. Many times we bring others into our congregations to fill needs. This often happens in smaller churches because they may not have the talent. However, I’m not for stealing sheep. Instead, I think it is more important to invest in the people in your current congregation and equip them to serve.
I want to give an example of how this has happened in our congregation. When I first started pastoring, we wanted more musicians. We had a piano player, and I could play guitar, bass, and drums (but not at the same time, ha!). So, we could have asked for others to come and help, but we didn’t. Instead, I offered to give free lessons to anyone who wanted to learn the guitar. Three people in the congregation took up the offer. Within just a few months, they were learning and taking part during worship service. Eventually, this ability developed in the church spread to them learning the other instruments as well.
What can you take from this example? Let us say you will need a new piano player in a few years or as soon as possible. You could bring someone else in from another congregation. But, entertain two other possibilities that I think is better. One, if you have a piano player and want to ensure a legacy, have them teach another person in the congregation. Or, take someone that is willing to learn and pay for their lessons. I believe these last two approaches will create a longer lasting legacy and a true spirit of discipleship in your congregation.
What are some other ways you have seen a legacy worthy of imitation passed on to others?
Whittington, J. L., Pitts. T. M., Kageler, W. V., & Goodwin, V. L. (2005) Legacy leadership: the leadership wisdom of the Apostle Paul. The Leadership Quarterly. 16. doi:10.1016/j.leaqua.2005.07.006
In every group or organization, there are unwritten rules. Even in church organizations. I am reminded of this daily through observances and conversations. It is something that most know, but very few pay attention to unless they are directly affected by it. In this post, I want to point out a few categories that these unwritten and sometimes unspoken rules fall into. For the pastor of the small church which may not have much in the way of formal organization, leading through these unwritten rules is a challenge that needs to be addressed.
First up is the foundation that all the unwritten rules create. Culture is probably the most explicit way for people to understand and discuss the unwritten rules. Peter Drucker is attributed with the saying, “Culture eats strategy for breakfast.” Many pastors and church leaders are often frustrated with a lack of progress when they implement their big plans. Basically, the unwritten rule of “How we do things around here” undermines any strategy. If your plan does not account for the culture of your church or group, it most likely will fail.
While unattentiveness to culture may frustrate a pastor’s plans for whatever, unwritten expectations are destructive. A church may or may not have a written list of expectations or duties for the pastor, but they all have expectations that are not articulated. These range from attendance at events, evangelistic efforts, pastoral care, preaching ministry and more. These rules become highly problematic as they tend to become unrealistic demands. When a person is then held accountable in the person’s mind or publicly, they are blindsided and left confused as to what happened.
How do you change the unwritten rules?
- You have to become aware of them.
- They need to be addressed humbly and candidly discussed.
- Solutions presented, accepted, and implemented.
- Accountability and reflection.
What unwritten and unspoken rules have you come across?
What is leadership? Some understand leadership is Influence – Every person is an influencer. Good leaders motivate others for the others right. Bad leaders manipulate others for the leaders good. Another way of understanding leadership is through the actions of a person during stressful situations. In either stream, local churches are in need of godly leadership. Sometimes pastors go into churches, and there are few to no leaders, and they need help to share the ministry with others fast. Selecting and further development of these leaders are essential where there is lack. This is a model that I have been implementing.
F.A.S.T Church Leadership
- This model is about identifying leaders in the congregation. The four areas are essential qualities of each leaders quality that help you see future growth.
- This model is about equipping people. It’s not enough to identify leaders. They need to grow, and you need to provide them with help for that growth.
- This model is about shared leadership. Each quality is more than a personal pursuit. Leaders work in tandem with other people, not alone. No one is a leader without anyone willing to follow.
- This model is about Christian leadership. FAST reminds us of the spiritual discipline of fasting. Fasting is about mental fitness, not physical (Mt. 17:21; Mk 9:29). Ultimately, the unnamed requirement is the person has an obvious relationship with the Lord. Don’t make the mistake of being desperate enough to just put warm bodies into positions of leadership. Especially if they have not repented of their sin and professed faith in Christ.
As implied by the previous section, leaders need to have a personal relationship with God. This means they are faithful to God (Pro. 3:5; 1 Cor. 4:1-2; Heb. 10:23) and committed to the Church (Acts 2:42, 20:28; Heb. 10:25, 13:17). It also implies they are available to answer the call to lead in the local church (Is. 6:8; Mk 1:17-18).
As stewards of the Gospel and church, leaders need to be held accountable. They are responsible for honesty (Pro. 11:3; 1 Jn 1:6, 3:18), responsibility (Rom. 12:6-8; Gal. 6:5; 1 Cor. 3:8), accountable to the church (Pro. 17:17; Gal. 6:1-2; James 5:16).
Servant leadership is a great model to follow for further development. However, in identifying your next leader, there should be some hints of servanthood already. They should be a servant first, leader second (Mark 10:45; John 13:1-17) They need charisma, but not by the typical definition of an outgoing personality. Instead, charisma in that they are other-centered (1 Cor. 10:24) Finally, they need to be content in knowing their identity is found in Christ (Titus 1:1; James 1:1; 2 Pet. 1:1; Jude 1)
The final quality is that this person has a holy discontent with their current state and want to be taught and developed further. They learn to listen (Pro. 1:5, 19:20, 25:12; James 1:19). Learn the learning process of action, reflecting, and changing, (Pro. 1:7, 9:9; 10:17). They pursue learning opportunities intentionally (James 5:12; 1 Pet. 2:2). Leaders are open to not only instruction but also correction (Pro. 18:13; John 8:32, 16:13; 2 Tim. 2:15, 3:16-17).
There are many ways to describe the culture of a church. But, what about the values of a congregation? An organization’s values are those underlying assumptions that guide the decision-making and actions taken. Many times values are put into competition with one another. As though one category is more desirable than another. Terms such as maintenance vs. mission or traditional vs. contemporary are used to note these distinctions.
In a pastoral leadership course I took in undergrad, we discussed this dichotomy and the group created two lists of values. I recently came across it. The list looked at the values of churches but focused on a healthier set of categories. The terms used were foundational and functional. If memory serves me correctly, there were ten students in the class and the professor. We had students from different denominations and pastoral experience. This is the list we made during a single class meeting.
The table itself brings back good memories of that class. However, it also reminds me of the need for good teachers who help students get past misconceptions and see things at a deeper level.
While there are indeed some issues on both sides of the table, reasonable thinking would see both sides having desirable values. We certainly need the timeless foundational values that center around doctrine and the Christian faith. At the same time, the functional or operational values note that while the message does not change, the method does. Our local churches would benefit from a healthy dose of excellence. If we continually pursue mediocrity or worse, our ability to lead people to Christ and disciple them is severely impacted.
Are there other foundational or functional values you would add?
In every church, there are some primary ministries. The size of the congregation or the purpose of a new pastor to come in doesn’t matter when it comes to these essential activities. In a way, the following four types of ministry describe much of what groups of believers do in the world.
Ministry of the Word in Discipleship
As a foundation, the Word of God is the starting point for everything else. So much Scripture attests this point (for example Mt. 4:4; 28:18-20; John 21:15; Acts 6:4; Eph 4:11-12; 2 Tim. 2:15; 3:16-17). The great commission found in Matthew 28:18-20 focuses on our teaching the Jesus’ word to all nations. The Scriptures are to be used in evangelistic and discipleship efforts. Everything the church does is to be biblically-informed. Our worship is to be in spirit and in truth (John 4:24). Second Timothy 3:16-17 tells us that the Scriptures are sufficient in fully equipping people to do the work of God.
Christian caregiving is not something that only the pastor does. The whole congregation should be involved in the care of souls. The pastor should take the lead here to model before the congregation and equip them to provide care for one another. Acts 6, Romans 12, 1 Corinthians 12, and Ephesians 4 each demonstrate that all believers have a place of service in God’s assembly of believers.
It was already stated that worship is to be done in spirit and truth (John 4:24). This is more than musical experiences in congregational services. Worship is both personal and congregational. In both settings, the character, position of the heart, and development of the believer in Jesus is essential to true worship. Worship is coming before God in thanksgiving and praise (Psalm 100).
Sharing the Gospel
Evangelizing is another essential component of church ministry. The church is supposed to teach the Gospel, pray for sinners, help individuals develop a personal ministry of evangelism and incorporate them into the larger outreach ministries of the church. Sharing the Gospel as found in Matthew 28:18-20 notes that all the people in the world are the scope of our mission. We are to go global and go local with the Word of God.
If you are a new pastor, church leader, or a new believer, these four essential church ministries make up the foundation everything else we in the Church. Make sure they are Biblically-based and give honor to God and not man.
I recently gave a presentation on the impact individuals have on cross-organizational teamwork. The study was based on a group I work with that has members comprised of different community churches and other local organizations. The study was based on research from Roloff, Wolley, & Edmonson’s (2011) research on team learning (pp. 249-271). Three areas were addressed: learning curve, task mastery, and group processes. The step forward is that the original research focused on teams made up of individuals in a single organization. The study I conducted focused on cross-organizational teamwork.
I believe this is an excellent study for those in Church leadership to apply to their local church work. It is immediately applicable to those working together in a local church and also the work that is done in unity with other local churches, with denominational efforts, and other groups. What follows is a summary of each stream of team learning.
The first stream, learning curves, is currently focused on the speed of initial task mastery (Roloff et al., 2011, p. 254). However, the learning curve is impacted by the change in either the task or team membership (Roloff et al., 2011, p. 255). As the task is modified or a new function is given by the demands of the organization, the team may need to coordinate its members to new roles, seek new members, or training. When groups experience a high volume or member turnover, individuals are not able to move through the early learning curve together, diminishing efficiency.
In the second stream, task mastery is focused on “knowing who knows what” (Roloff et al., 2011, p. 257). In task mastery, the team can efficiently accomplish tasks because members are coordinated in a way to employ their strengths. However, this requires a high level of communication. Steiner (1998) noted the difficulty communication barriers and dilemmas cause to a learning organization (p. 6). It is necessary for an open and safe environment for dialogue in the team and across the organization (Schein, 2010, pp. 305-307).
The last stream in team learning is the group process.Communication, knowledge management, and interpersonal knowledge among the team members can aid or restrain team learning (Roloff et al., 2011, p. 258). Without the presence of psychological safety, team members will disengage from the group and impede total organizational learning (Roloff et al., 2011, pp. 259-260). The research seems to imply promoting psychological safety among teams and the entire organization, along with other team strengthen exercises will help encourage team learning.
Roloff, K. S., Woolley, A. W., & Edmonson, A. C. (2011). The contribution of teams to organizational learning. In M. Easterby-Smith & M. A. Lyles (Eds.), Handbook of Organizational Learning and Knowledge Management (pp. 249-271). UK: John Wiley and Sons
Schein, E. H. (2010). Organizational culture and leadership (4th ed.). San Francisco: Jossey-Bass.
Steiner, L. (1998). Organizational dilemmas as barriers to learning. The Learning Organization, 5(4). doi:10.1108/09696479810228577
Filling the office of the pastor takes a genuine calling from God. The prophets, judges, and teachings foreshadow it in the Old Testament, and the New Testament defines it. Church history has validated it, and culture has tested it. Now, the office of pastor is losing its influence through misunderstandings, a lack of clear purpose, and because of those who have left it with a stained witness because of moral failure. The fact remains, Scripture provides a definitive and robust understanding of the nature, purpose, and practice of the pastor.
Scripture shows there frequently were multiple pastors serving in a local community and assembly of believers. The Apostle Paul “ordained them elders in every church” (Acts 14:23 KJV). It may be that a church has need of multiple pastors for different ministries in a congregation, but the scripture lays out qualifications for those who would hold the office of pastor. Various individuals having those criteria met find they are growing and being tested in those requirements at different times. Nonetheless, they are signposts for what they need as a pastor and waypoints for growth.
Identifying these scriptural qualifiers of the pastor is essential. Only then the pastor can chart their course for growth in the ministry. This makes the building of a pastor a more important pursuit than just taking a person and putting “a stole around the neck” (Willimon, 2009, p.11).
Character, credibility, and competence are all issues that a pastor has to deal with. The integrity and example that comes under the microscope of inspection by the believing and unbelieving communities elevate the importance of a pastor’s nature. Scripture places the overall qualifier to a pastor as “blameless” (1 Tim. 3:1-7, cf vs. 2). Some versions translate this as “above reproach,” and the or to be “well-thought-of.” The scripture further qualifies this lifestyle of the pastor as faithful to their spouse (vs. 2), sober (vs. 2), gentle (vs. 3), have a good home life (vs. 4), experienced (vs. 6), along with several other traits.
The daily grind of managing ministry, family, personal pursuits, and all the expectations that they entail will take their toll on the pastor. Shortcuts and temptations will always come around and present themselves as viable options. Willimon (2009) wrote regarding collapse under the intense expectancy: “The pastoral ministry requires a wide range of sophisticated skills—public speaking, intellectual ability, relational gifts, self-knowledge, theological understanding, verbal dexterity, management acumen, sweeping floors, moving folding metal chairs, serving as a moral exemplary, and all the rest. No wonder failure is always crouching at the door” (p. 23).
The nature of the pastor though is to remain steadfast and focused even when their world has become broken and is falling apart. The integrity of the pastor is a source of strength in keeping their family together and the church together. If they have penetrated the community with the love of God, their integrity may even help the community hold together in times of tragedy and destruction.
The pastor is a model to show the congregation and world how they should be living as believers. This type of lifestyle places an immense amount of weight on the pastor’s shoulders. Yet, God and not the church has given the expectations, because people can become brutal in their expectations. Shelley (1988) shared “They expect our family to be an example. This is legitimate and not a problem except when this means there are two sets of standards: one for the pastor’s family and one for everyone else” (p. 50). In the epistle, 1 Peter 5:2, commands the pastor to be an example before the congregation.
The pastor can be further explored for their use. Adding to it the formal instruction of proclamation and intentional discipleship, the pastor informally fulfills their mission by example. To the pastor, the writer, James, may have told them to not only be more than “hearers” of the word but also to become more than “proclaimers” (James 1:22). The proclamation of the gospel and lifestyle of the person are essential to the purpose of the pastor.
The word that Paul used to describe the office of pastor translates literally as an “overseer” (Easton, 1893). Oversight over the souls of men demonstrates a person has a higher vantage point than those around them and that they have the purpose of organizing and protection. This title indicates a high purpose for the pastor as God’s primary instrument of ministry in the church. “The difference between a pastor who visits preaches, and baptizes, and any other skilled layperson who performs these same functions is in the pastor’s “officialness” (Willimon, 2009, pp. 18-19). The purpose of the pastor is first seen as the official leader of the church, but it is more accepted and spoken of with greater respect as the example, namely in the form of the shepherd.
Ezekiel portrays the leaders of Israel as bad shepherds because they did not feed the sheep, tend to their wounds, search for the lost, or lead. This reminds the pastor that though they may have their shepherds head and heart standing higher than the sheep that surround them, their feet are all on the same ground level. The pastor has to smell like the sheep. The pastor has a purpose in being with the sheep and that all comes down to leading by example. The goal of the shepherd is to lead the flock from one point to another point in life to another.
The ministry of the Word of God is the subject of exhortation from Paul to Timothy and Titus. Teaching and preaching are both divisions of our proclamation. Preaching has great potential and if it is done correctly can have eternal effects.
Pastoral work is not merely making social calls; pastoral work is also preaching. The minister does not cease to be a pastor when he goes into the pulpit; he then takes up one of the minister’s most demanding and severe tasks. Some of the finest and most useful of all a minister’s pastoral work are done in the sermon. In a sermon, they can warn, protect, guide, heal, rescue, and nourish as “a shepherd who is skilled in his work never fails to feed his flock.” (Jefferson, 2009)
Pastoral care is “practical concern for the spiritual lives of individuals” (Galli, 1990, p. 11). The body of Christ needs to be nurtured by the Word of God, but there also comes time for healing the body, strengthening the body, helping the body the through difficult times. The pastor teaches the body how to care for itself by example, but the pastor has to continually find themselves among those in the body. This can take place in many practical ways from visitation to small groups, pastoral counseling and more. Pastoral care seeks to help people in tangible and intangible ways.
The office of the pastor can be a tricky one to define if consideration is given only to the current culture and people’s expectations. There must be balance and check by the Holy Scriptures for the role of pastor. The Word of God plainly defines the office by its nature and purpose and prescribes the work of it.
Easton, M. G. (1893). Easton’s Bible dictionary. New York: Harper & Brothers.
Galli, M. (1990). Introduction. In Mastering Pastoral Care. Mastering Ministry (11). Portland, OR; Carol Stream, IL: Multnomah Press.
Hatfield, Mark Vol. 12: Leaders: Learning leadership from some of Christianity’s best. 1987 (H. L. Myra, Ed.). The Leadership Library (50). Carol Stream, IL; Waco, TX: Christianity Today; Word Books.
Jefferson, E. (2009) The Minister as Shepherd. Bibliolife & Thomas Y. Crowell Company.
Shelley, M. (1988). Vol. 16: The healthy hectic home: Raising a family in the midst of ministry. The Leadership Library (50). Carol Stream, IL; Dallas, TX: Christianity Today; Word Pub.
Willimon, W. H. (2009-02-01). Pastor: The Theology and Practice of Ordained Ministry. Abingdon Press. Kindle Edition.