Tag Archives: church clergy

Rethinking Church Now in AI Audio

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Dear friends:

I am excited about an innovation in Artificial Intelligence! My book Rethinking Church has just been rendered audible via AI. Though I am sure we all would love to hear books read by their authors, AI technology cuts production costs by 95%! And it comes close to sounding like a real voice actor. So many people these days tell me that they do not have time to sit down and read a book, but they do listen to podcasts and audible books.

Listen to the free audio sample by following the link above or simply going to Amazon.com and searching for the book.

I am in between series at the moment. I am putting the finishing touches on a book. The working title is:

The Choice: Should the Church Affirm LGBTQ+ Identities and Ways of Living.

Look for it within the next three months.

rch

Rethinking Church–Just Released

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I am excited to let you know of the release of my new popular level book Rethinking Church. Some of you followed my 2020 series “Rethinking Church” in which I developed many of the ideas that now comprise this book. I hope you will go the Amazon page and read John Wilson’s Foreword to the book and my Preface. Perhaps you will think of people who would be encouraged and challenged by reading this book. It has questions for discussion at the end of each of its seven chapters and would serve well for small group discussions. I also believe church leaders need to consider my criticisms of churches that continue “business as usual.” And I present a different and much simpler vision of church life.

The Clergy System (Rethinking Church #19)

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It is time to rethink the idea of the church as an employer of ministers. We will examine this issue from the perspective of the spiritual life of the minister and from the church as the employer of ministers. We will consider the spiritual advantages and disadvantages of the paid ministry.

This is Personal

As I said in the previous post, this issue is personal for me. I served in the fulltime ministry for eight years. I received a divine call into ministry as a college student. Based on that call I changed my major from Chemistry to Bible. To better prepare myself for a life of church leadership I spent four years in graduate school working on a Master of Theology degree. Many friends in my own generation entered the ministry and served for many years. Many of my heroes are preachers and missionaries. And now that I have been teaching theology for thirty-one years in a university that grants two degrees specifically designed to prepare people for fulltime ministry—M.Div. and MS—I have scores of former students in fulltime church ministry.

I share this background because I want readers to know that I do not doubt my original call into the ministry or my decision to accept it. Nor do I wish to make any negative judgment of the fine men and women who serve in churches all over the world. Quite the opposite, I want to encourage them in their work and support them in whatever ways I am able.

The Divine Call

Throughout the history of the people of God in the Old and New Testaments and the history of the church from the First to the Twentieth Century, some men and women have felt compelled by a divine call to speak, preach, teach, and serve in the name of the Lord. Such prophets as Elijah, Amos, Isaiah, Jeremiah, and Ezekiel and the priests deriving from family of Aaron and the Levites were called into special divine service. Some of these people lived from tithe offerings from the people and some supported themselves. Jesus called twelve apostles for the special ministry of preaching the gospel to Jews and consolidating the fledgling church. Paul received a call from the resurrected Jesus to preach to the gentiles. In some cases, the apostles and other Christian missionaries, teachers, prophets, and elders received economic help from other believers (1 Cor 9:3-18).

Paul lists the central functions designed to help the church grow and keep it strong: “So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up” (Eph. 4:11-12). The church cannot thrive without these services and functions, but not everyone is gifted and called to the same role. Paul devotes a whole chapter of 1 Corinthians to the theme of unity and diversity within the body of Christ. I will quote just three verses: “Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many” (12:12-14). Some people find themselves gifted and called to teach, preach, and minister in leadership. They devote themselves to study, prayer, and practice to prepare themselves for service. Thank God for his gift of these people to the church!

But we must distinguish between God’s gifting and calling of men and women into the service of the Word and taking a job with a church as a paid minister. The two may go together but they are not bound by necessity to do so. Hence my admiration and praise for people gifted and called into ministry does not necessarily translate into admiration and praise for the clergy system as it now stands. You can accept a divine call to evangelize, teach, and preach without becoming clergy. And simply because you get a degree in ministry and a church hires you does not guarantee that you are doing the work of the Lord.

The Advantages of the Paid Ministry

The advantages of churches/parachurches hiring people to organize and lead ministries are obvious. (1) It would be nearly impossible for large churches to function as they currently do with an all-volunteer staff. People are busy, and most people don’t have the training they need to perform some of these functions. Some tasks require many hours a week to carry out. (2) I think modern urban and suburban professionals demand highly educated, professional, and skilled people to lead their churches. After all, the corporations for which they work demand such professionalism. (3) Relieving gifted and called men and women of the necessity of spending most of their time working in “secular” work, frees more time for doing the work of ministry. In the case of foreign missionaries, it is often legally impossible for them to work in the host country. Apart from financial support from their home country they could not engage in mission work. (4) The fourth advantage assumes that the modern church needs ministers with a high level of theological education. Without the prospect of a paid ministry position, a young person might not be willing to devote seven years of their lives to getting the college and seminary training needed for ministry in the modern world. In that amount of time they could have trained for a high paying secular career.

Notice, however, that these advantages for the most part relate to big parachurch churches operating in the ways such churches have for the last hundred years. Of course these churches need highly educated, skilled, professional ministers. But if you call into question the exclusive validity of the big church model, these advantages become less decisive. If you gather around a table, share a meal, remember the Lord in the Supper, read the Scriptures, and pray for each other, you don’t need a highly skilled speaker, a talented worship leader, an efficient administrator, or a meticulous bookkeeper.

Next Time: The disadvantages of the clergy system.

Doing Church—Are There Any Rules? (Rethinking Church #16)

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When the church comes to exist in a particular place and time, it inevitably takes shape in the world as a visible association of people. We can see this happening before our eyes in the New Testament. Jesus chose twelve apostles and gathered many others around him. The number twelve, clearly patterned after the twelve tribes of Israel, represents a new beginning to the people of God. In other ways, Jesus and his disciples resembled a school with Jesus as a rabbi. Early Jewish churches naturally adopted the synagogue model. As we can see in Acts, early Christians met in public spaces to listen to the apostles’ teaching and in homes to share the Lord’s Supper. As the church moved into the gentile world it also adapted models borrowed from the Greek and Roman cultures.  Many groups met in the homes of wealthy patrons, like those in the houses of Aquila and Priscilla (1 Cor 16:19) and Nympha (Col 4:15). [For this story, see Wayne Meeks, The First Urban Christians].

According to Acts, the first church was led by the apostles. Soon other leaders were appointed to administer some community tasks (Acts 6), and eventually James the Lord’s brother and the “elders” became the main leaders (Acts 15, Gal. 1–2). In the Old Testament, elders were traditional local, tribal, or clan leaders. The authority of elders is a natural extension of the family, and their presence was common among ancient Israel’s neighbors and in Greek and Roman villages. As the name indicates they were usually older men who were respected by the community. In many cities beyond Judea, missionary founders of churches, such as Paul and Barnabas, were the authority figures at least for a time. Apparently, some churches eventually adopted the model of elders as leaders in particular cities (Acts 20:7; 1 Tim 5:17; Titus 1:5; James 5:14; 1 Peter 5:1).

In previous essays in this series, we’ve been able to find in the New Testament clear teaching about what the church is and what it is supposed to do, but we do not find instructions specifying how it must be organized everywhere and for all time, or where to assemble to engage in its communal life, or what means it must use to accomplish its mission. Instead, we find variety on all three counts. Believers seem to be able to adapt to circumstances, adopting and modifying as necessary, models already used by other types of associations.

It seems that there is no one pattern of organization, communal life, or means of action that is essential to the church. Are we, then, left without guidance for these areas? Are we completely free to do whatever we like? No, we are not without guidance. First, there is tradition. The New Testament church grew out of and in organic continuity with Jesus’s ministry. It adapted that original community life to new circumstances but did not make a radical break. Judging by the way it preserved Jesus’s teaching and deeds as witnessed in the gospels, the early church seems to have treasured that continuity. And in our efforts to be the church Jesus built we should take pains to preserve that continuity as well.

Second, the New Testament’s clear teaching about the church’s essential constitution and mission gives guidance and sets limits to how we go about organizing and conducting communal life and accomplishing the church’s mission. It should be obvious that organizational structures, functions, offices, and means should serve the essence and mission. But experience teaches that they tend to become institutionalized, centralized, and self-perpetuating. Alternative motives and goals gradually replace the original motives and goals. Church history can be written as a tug of war between the tendency to drift and efforts to return to the church’s essential features.

Hence the church in every age must take care to keep its means aligned with its essence and mission. Many of the essays in the rest of this series will be devoted to examining the way we conduct church life in contemporary America (USA) in view of the church’s essence and mission.

Rethinking Church #8: Ecclesiastical Malpractice

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In the previous essay I argued that “bearing witness to the love, glory, goodness, and greatness of God demonstrated in Jesus Christ is the essential work of the church.” While the essential features of the nature and work of the church are fresh on our minds I want to entertain the sad possibility that the church may dilute, be diverted from, or abandon its essential work.

The Way of the World

Human beings are social animals. We are born into families and form extra-familial associations of all kinds, from friendships to states. The family is given by nature. Friendships are forged by mutual interests. Most associations beyond friendships are deliberately constituted to serve a purpose, to achieve an end. Some goals can better be accomplished by the cooperation of many individuals. A thousand people can by pooling their resources accomplish what 1,000 individuals working separately cannot.

It seems to me that people usually form associations to deal with a single challenge and achieve single goal. Athletic clubs promote their sport. Guilds and unions are designed to promote the economic interests of their professions. Founders establish schools and colleges to facilitate education. Learned societies promote their subject.

It is well known that associations tend to stray from their founding purposes. Energy, influence, and money originally directed to one purpose are diverted to another. This change can happen in several ways. (1) The original founders of institutions and associations are usually very clear about the end they wish to serve and devote themselves wholehearted to that cause. However, second, third, and fourth generation leaders often do not share that original vision and devotion. They become bureaucrats that devote themselves to perpetuating the institutional machinery of the association. Their work becomes a job rather than a mission. (2) Every association, especially large ones, must have officers who discharge responsibilities on behalf of the association. These officers are tempted to place their own self-interests alongside or even in place of the original mission, diverting energy away from the founding goal of the association. Embezzlement or insider trading are just two obvious examples of this abuse.

(3) Associations, especially large ones, possess power and influence. This power was given to them to achieve the end for which they were created. But an association’s officers are greatly tempted to redirect that power and influence toward their own ends unrelated to the original purpose of the institution. And often those unrelated ends are political. This abuse is the most insidious and pervasive of ways associations can be hijacked. It is common, even expected, for associations that are ostensibly devoted to education, a sport, a profession, or a particular subject to make resolutions and public proclamations on divisive political and social issues completely unrelated to their reason for existence. Not all mutinies occur on ships. Not all pirates sail the seas.

The Visible Church

The church exists not only in heaven but also on earth. It lives “in Christ” but appears in space and time. It is the body of Christ but it looks like a collection of human bodies. When the church becomes visible in the world it takes form as a human association. To the world’s eyes that is all it is. In analogy to other associations, the church coordinates the resources of its members to achieve its objectives. It will have some organizational structure. And here is the great temptation: the church has always been tempted—and often gives in—to follow the path of other associations. (1) Later generations may not feel the passion for the mission that the founding generation felt. They may begin to preserve the traditions and institutions of earlier days simply to ensure their positions in a bureaucracy. (2) Leaders may begin to enjoy the power, honor, and money that their positions can bring rather than viewing themselves as means to the end of witness to the glory and goodness of God.

(3) Church leaders may begin to view the church as a means to social and political ends. The church assimilates to the model of service organizations, non-profit groups, or even political lobbies. Like educational, professional, and learned society leaders, the church’s leaders may wish to leverage the influence of the church to weigh in on the political and social issues of the day to the detriment of its mission of witness to Jesus Christ. Not all wolves work on Wall Street. Not all barbarians live outside the gates.

Next Time: We will begin discussing the question of the means the church uses to accomplish its work. Are any practices and means essential?

WHAT’S THE PROBLEM WITH THE INSTITUTIONAL CHURCH? (Part Two of “Are You “DONE” With Church?”)

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In the previous essay we considered four reasons some people are “done” with the institutional church. This movement is documented in a recent book by Packard and Hope, Church Refugees. The “DONES”, as they are called, stopped attending church not because they cease to believe in Jesus but because they found the church too bureaucratic, too top-down, too inwardly focused, too judgmental, and too impersonal. Most of its available energy, they complained, is focused on self-preservation. Today I want to deal with the promise and problem of institutional churches.

What is an “Institutional” Church?

This question is not easy to answer in a precise way. Any group that meets together intentionally, regularly, and for a purpose has already been institutionalized. Apart from some level of institutionalization, there can be no group identity. Without leadership, order, and purpose no group exists. Hence there is no such thing as a non-institutional church. The real issue, then, is this: at what point and under what conditions does the church become over-institutionalized? That is to say, at what point do the means by which the church organizes itself to accomplish its God-given mission become hindrances to carrying out that mission? The answer to this question depends on your understanding of the church’s mission and your judgment about the best means by which to accomplish it. Well-meaning people differ and have different tolerance levels for institutionalization.

What is the Mission of the Church?

I am asking about the church’s original God-given mission and mandate. Ekklesia (church) is the designation Jesus and the apostles used most often to describe the community of believers. These individuals were made into a unity by their faith in Jesus and by the indwelling Spirit of God. Putting it as simply as I can, the mission given to the church falls into three categories: to be, to act, and to speak. This community was to be the body of Christ visible in the world. It is to embody his Spirit, character, devotion to his Father, and cruciform love for others. Each individual believer and the community as a whole should make visible Christ who is the Image of God. The ekklesia and each individual member should act toward those inside and outside as Jesus did: in love, compassion, truth, and faithfulness. And the church must speak to the world about Jesus. It proclaims the gospel of forgiveness and renewal, of judgment and hope. It teaches men and women how to live, think, and feel as Jesus did.

What are the Church’s Practices?

Every group must have a purpose, an order, and an identity. And it must engage in practices in which it works toward its purposes and expresses its identity. As we noted above, the ekklesia is called to be, act, and speak; and the central goal of acting and speaking is that it may be formed into the image of Christ. Hence in the New Testament we find the ekklesia meeting together often and engaging in certain practices designed to hold before it the image of Christ, to create and reinforce the unity and love among the believers, and to impart strength and gain understanding. These corporate practices are baptism, the Eucharist, fellowship meals, prayer, the reading of scripture, teaching, and singing. Baptism and the Eucharist allowed believers to participate in and be reminded of the death, burial, and resurrection of Christ. In these two practices we confess and proclaim our faith openly, and in this way it becomes real to us. Believers unite their hearts in prayer to God and in listening to the Word of God from scripture. They cultivate friendship though sharing meals and conversation. They draw strength by confessing their weaknesses. Through these common practices, they became a family, God’s children, and brothers and sisters of one another. In my view these simple practices are indispensable for the ekklesia. How could a church dispense with baptism, or the Eucharist, or fellowship meals, or prayer, or the reading of scripture, or teaching, or some form of singing?

The Means Must Serve the Ends

A group’s claim to be a Christian church must be measured by the extent to which it embodies and carries out the original mission and mandate Christ gave to his disciples. An institution that ceases to work toward the original mission ceases to be the church. The church is free to advance that mission by whatever means it believes are effective and consistent with the original message and mission. However, the original practices I mentioned above are so intimately tied to the original message and mission of the church that they cannot be excluded. Baptism and the Eucharist were commissioned by Jesus, and prayer, confession, scripture reading, and teaching are intrinsic to the story the church tells itself and the world. Table fellowship and conversation are necessary for the communal life into which we are called.

It seems that the mission and the essential practices of the church can be carried out effectively by a very small group and a very simple organization. Nothing in the original mandate requires a large, highly organized institution. In fact, the mission of creating a community in which people are formed into the image of Christ—to be, act, and speak like Jesus—seems doable only in small groups. Many of the practices lose their meaning when removed from a small into a large group setting. How can you share table fellowship, prayer, Eucharist, or confession with a thousand people at a time? Admittedly, there are things a large group can do that a small group cannot. A large, highly coordinated group can leverage significant economic and political power to get things done. A large church can purchase land and build an impressive complex with worship, educational, and recreational facilities. It can hire a large, talented staff to run its programs. It can put on an impressive worship service. I can see why someone might be attracted to such a church. You’d have the feeling of being part of something big, powerful, and impressive. A huge array of services would be at your disposal. You could participate at whatever level you wish.

All this “added value” may be related indirectly to the original mission and message. But it may also obscure the original mission. The “extras” that become available in the large church model have a way of becoming the essentials. It is a law of sociology that the larger the group, the more complex the organization and the more detailed the rules required to keep it unified and coordinated. Bureaucracy, top-down leadership, impersonal style, inefficiency, and rule-centered life is the inevitable outcome of the desire to become large and coordinated. And once formed, bureaucratic institutions and the bureaucrats that manage them tend to adopt the primary aim of self-preservation. But in its original design the ekklesia is supposed to gather as a family, a fellowship, a Eucharistic community, a set of friends. Each person’s goal is to become like Jesus and help others be formed into his image.

Thoughts

I don’t know of a one-size-fits-all solution to the problems I see in the typical institutional church. I am still thinking through this question for myself and in my own situation. I am clear on a few things, however. I will speak for myself: (1) No matter what my relationship to highly or over-institutionalized churches, I need to be part of a small, simple, Christian community whose central purpose is to help believers to be, act, and speak as Jesus did. (2) I want and I need to acknowledge and be in communication with the universal ekklesia insofar as possible. No individual or small group in isolation possesses all the wisdom needed to sustain and pass on the fullness of the faith. (3) I believe church leaders should take great care not to allow the means and programs they employ to hijack the mission and drown out the message Jesus gave the church. (4) It has helped me to realize that many churches act more like parachurch organizations than the intimate community Jesus envisioned. They do many good things related to the Christian message and mission. I can gladly support many of these good works, but I no longer expect to be “churched” by these institutions. That’s just not what they do, and I am making my peace with that. Perhaps some of those who are “done” with institutional churches left because they expected them to be something they were not and could never be. If they had not expected so much they would not have been so disappointed.

I think I am “done” with this topic until I am blessed with more insight. We shall see.