ࡱ> g bjbjVV 4^r<r<bb|t~, +++++++$b.1:#,#,8,m m m :+m +m m *|+ cW/ ++N,0~,+N1N1$+N1+(m #,#,m ~,N1b : LECTURE 9 THE PASTORS RELATIONSHIPS 1. WITH FRIENDS 1.1 I rode to New-Haven; saw some Christian friends there; and had comfort in joining in prayer with them, and hearing of the goodness of God to them, since I last saw them. Afterwards had sweet refreshment in conversing, and worshipping God with Christian friends. Rode to Hartford in the afternoon: had some refreshment and comfort in religious exercises with Christian friends; but longed for more retirement.This day, being about to go from Mr. Bellamys at Bethlehem, where I had resided some time, I prayed with him, and two or three other Christian friends.Conversed with a Christian friend with some warmth; and felt a spirit of mortification to the world, in a very great degree. Afterwards was enabled to pray fervently, and to rely on God sweetly, for all things pertaining to life and godliness. Just in the evening was visited by a dear Christian friend, with whom I spent an hour to two in conversation, on the very soul of religion. There are many with whom I can talk about religion but alas! I find few with whom I can talk religion itself: but, blessed be the Lord, there are some that love to feed on the kernel, rather than the shell. (10/85,86,95,197) 1.2 The first lessons I ever had in theology were from an old cook in the school at Newmarket where I was an usher. Many a time we have gone over the covenant of grace together, and talked of the personal election of the saints, their union to Christ, their final perseverance, and what vital godliness meant; and I do believe that I learnt more from her than I should have learned from any six doctors of divinity of the sort we have nowadays. The cook at Newmarket was a godly experienced woman, from whom I learned far more than I did from the minister of the chapel we attended. It was cook who had taught him his theology. It is no discredit to the memory of a great man that he was willing to learn from the humblest sources: (15/38,39,41) 1.3 His readiness to learn from others was very remarkable, and he had the faculty of drawing out what was best in every one. A true disciple, he said, is always learning. Every believer we meet with has something for us if we could only get it. We are wrong if we are not trying to draw out of others what God has given them. Never think you can be of no use to another disciple. God does not give everything to one. Aquila and Priscilla could do a good deal even for Apollos. (12/429) 1.4 A pastor should not play favorites. Some ministers have been known to lavish more attention on dose friends than on other members. Naturally, a pastor needs friends whose company provides fellowship, strength and wisdom, especially in times of stress and misunderstanding. But pastoral ministry must be available to all, rich or poor, educated or uneducated, young or old, well-known or considered insignificant. Leaders should never forget James' rebuke to those who gave the best seats in church to the rich, well-dressed, and jeweled visitor, while shunting the poor, ragged, unadorned newcomer to an out-of-the-way spot. No pastor should be guilty of favoritism or discrimination. I never wanted to know who our generous givers were, lest I unconsciously bow to their wishes. So I never knew who what. Our treasurer and financial secretary were tight-lipped men of impeccable integrity who never revealed confidences, or the names of donors. A few times our treasurer said, 'We had a special gift of $10,000, but the giver doesn't want his identity known." And he kept the name a secret. Too many pastors have had to shade their conviction, or deal leniently with some recalcitrant, because he didn't want to offend a moneyed member. When the pastor recognizes from the pulpit those who have done some special service for the church, he must be careful not to single out a few and omit others. What about those who work faithfully, week in and week out, in unglamorous roles, many behind the scenes? We should be sure we haven't missed someone, and that we are applying the same criteria equally to all. A pastor may be wise to appoint a committee to select those to be recognized, so responsibility for oversights do not fall on him. (21/131-134) 1.5 Among the hundreds of parishioners, families, students and occasional visitors to All Souls, there were always a number who felt they enjoyed a special relationship with the Rector beyond what was actually the case. His pastoral care for individuals, coupled with his astonishing memory for names and circumstances, meant that this was an easy mistake to make. Some of these, of course, were ladies in the congregation who had convinced themselves that they were called to an altogether warmer and more exclusive relationship with their highly eligible unmarried Rector than he seemed willing to recognise. Some were clearly unbalanced: others deluded by wish-fulfilment. One used to attend service after service, seated conspicuously in the very front of the church. Churchwardens and Rector shared a sense of some anxiety about her intentions, as did the curates: She started writing to John Stott every day and he, with teutonic conscientiousness, filed all her letter in case legal action ever became necessary. She then moved her seat from the front row of the nave to the gallery, close above the pulpit. John feared (and we all agreed that it was a very serious possibility!) that one day she would jump in, and then what would he do...? (4/277) 2. WITH OFFICEBEARERS 2.1 By 1744, Edwards had reached a point of personal conviction where he could no longer receive any candidate for full membership without the profession and appearance of Christian grace and piety. New Testament evidence on the membership of the Christian church was the fundamental object which he now saw to his old view, but there were also four Old Testament texts which laid an irresistible constraint on his conscience: Her priests have violated my law, and have profaned mine holy things: They have put no difference between the holy and the profane (Ezk. 22:226; also Lev. 10:0; Jer. 15:19; and Ezek 44:6-8) (3/275) 2.2 Last night four elders were chosen. One of them is not a proper man, yet the people have resolved to have him. In his case it was a struggle between the godly and the careless, and the latter gained it. What will the Lord now do? I have earnestly prayed about this matter. Stand still and see. Have had trouble about the elders, but it is over. Spoke to one about his besetting sin; he was very angry. May it be blessed to lead him to the fountain of pardon and the fountain of holiness. Before ordaining the elders, while telling the people what steps had been taken, one in the midst of the congregation spoke aloud and said that he was not yet satisfied as to one who was elected. This was altogether out of order. It was spread a very painful feeling through the church, but I declared the state of the case and proceeded. (12/109,110) 2.3 Probably the first most significant achievement of any minister who newly assumes the pastorate of any congregation is getting to know his elders well and learning how to function smoothly with them. No time can 'be invested more wisely during the first year of his pastorate (when, as a matter of fact, much else cannot be done anyway) than the time he spends developing and cultivating a close relationship to his elders. This, he should do, both individually and corporately. He must learn to know these men -through and through, and he must be willing to expose himself as fully to them as well. A relationship founded upon truth and mutual trust must be built. All of this is essential so that when he tackles the large tasks and faces he crises that inevitably will come, the pastor will not have to do so alone. In many situations, without the full understanding, confidence and backing of his eldership, a minister will be left in a precarious position. His attempts to exert the authority of Christ will be undercut, his efforts to exercise church discipline for the benefit of an erring and contumacious member may be foiled, and his ability to move quickly and smoothly in emergencies will be seriously impaired. It is important for the new minister not to discount his elders too quickly. It is my observation that this is a fault of many pastors. When one notes how zealously and patiently Paul labored with Timothy over his timidity, it shows (1) that all was not sweetness and light among the elders of the New Testament Church (it is quite wrong to idealize the situation), and (2) that it is wrong to despair of a man with potential, even when he has some glaring faults. Encouragement, giving him the right kind of task (one in which he is very likely to succeed), or a variety of other such efforts could make a great difference in the release and development of that potential. (25/361) Although they may not have realised it at the time, the truth was the Lloyd-Jones often took these men with him, especially on journeys by road for their own help and encouragement. On a train journey he generally preferred to be alone so that he could devote the time to reading. There is no doubt the Beddow and many others were strengthened by the personal fellowship which these opportunities provided. (9/236) 2.4 Using another framework, Johnson has summarized eight advantages For having a philosophy of ministry.' He said that a church that can articulate its philosophical foundations: can determine the scope of its ministry can continuously reevaluate its corporate experience in the light of its message can evaluate its ministry in the light of thoughtful criteria rather than on the basis of a program's popularity is more likely to keep its ministry balanced and focused on essentials can mobilize a greater proportion of its congregation as ministers can determine the relative merits of a prospective ministry can be a clear, attractive alternative community to people seeking relief from systematic failure can choose to cooperate or not cooperate with other churches and parachurch ministries. (18/50) For the Christian leader, however, we offer two definitions as being closest to the mark. The first is from Means: Spiritual leadership is the development of relationships with the people of a Christian institution or body in such a way that individuals and the group are enabled to formulate and achieve biblically compatible goals that meet real needs. By their ethical influence, spiritual leaders serve to motivate and enable others to achieve what otherwise would never be achieved.' Gangel's equally concise and excellent definition describes leadership as "the exercise of one's spiritual gifts under the call of God to serve a certain group of people in achieving the goals God has given them toward the end of glorifying Christ." Hence, "the pastor or administrator or executive, therefore, works with and through people to get things done. He takes the proper leadership in following up each objective to the end that God might be glorified."" All these definitions of leading have one thing in common: the leader is one who leads others to the accomplishment of a common goal. if no one follows him, he is obviously not a leader, regardless of what titles and degrees may precede or follow his name. Or it has been said, "A church can call you to be a pastor because pastor is a title. The call does not make you a leader. Leader is not a title but a role. You only become a leader by functioning as one." (18/230) 2.5 The church is a worshiping community, a witnessing community, and a working community. In other words, the church is to exalt the Lord, it is to evangelize the world, and it is to edify its members. Everything the New Testament commands the church to do falls under these headings. (18/51) The purpose"That we may present every man complete in Christ." Paul made clear that the purpose of every pastor is not to fill the auditorium with people, nor is it to preach wonderful sermons or entertain a congregation or collect a salary. The minister's task is to help every believer become Christlike, to prepare every child of God for meeting the Lord and Savior on that great day (see v. 22). "A glorious aim," stated Eadie, ". . . the noblest that can stimulate enthusiasm, or sustain perseverance in suffering or toil."' The plan"We proclaim Him, admonishing every man.... teaching .. . with all wisdom" (v. 28). Paul's plan was simple, direct, complete, and effective. Paul preached Christ and Christ alone (see 1 Cor. 1:23; 2:2)! His goal was to present Christ to every man, exhorting men to repent from their sins and to understand the totality of what a believer has in Christ. Paul felt "the necessity of employing the highest skill and precedence in discharging the duties of his office."" By warning and teaching Paul sought to bring about this maturity." The pain"For this purpose also I labor, striving. . . " (v. 29). Paul's purpose was all-consuming and taxing. Like an athlete, he strove fora perfect mission. 12 "It was no light work, no pastime; it made a demand upon every faculty and every moment," explained Ea-die. 13 The work of winning and discipling believers is not easy, nor is it for the fainthearted. The motivation must be the all-consuming goal of presenting mature believers to Christ (see Eph. 5:26-27). The power"According to His power, which mightily works . . . " (v. 29). No minister is adequate for such a task. There must be absolute dependence upon the strength that only Christ can and will supply to those whom He calls and who humbly depend upon His strength, grace, and effective power. Paul elsewhere stated that --our adequacy is from God" (2 Cor. 3:5). (18/55) 2.6 I rather feel that, now Ive settled in a bit, it is too much to ask you to write a full critique each time. Could we have the arrangement that you send a line only if youve a special word of criticism or commendation? Could you be especially sensitive to these 2 broad questions about each sermon: Is it worth saying? It is well said? i.e. 1) Is there a real message here, something vital, relevant, gripping? 2) Has it gone across- or was it too heavy, too complicated, too boring etc? Id be awfully grateful if you could do this. Its really especially adverse criticism I want to hear, such as you might hear while leaving church! (4/234,235) 2.7 Decision making is a difficult and lonely business. The ability to make quick and knowledgeable decisions separates the leaders from the followers. "When all the facts are in," stated Sanders, "swift and clear decision is the mark of a true leader."A leader spends most of his time in dealing with or solving problems. Hence, all leaders have one thing in common: "They are continually required to make decisions affecting others as well as themselves. Decision making is the lot of leaders, and indecision or poor decisions can become their undoing. The inability to make decisions is one of the major reasons administrators fail, and this "inability-to-make-decision syndrome is a much more common reason for administrative failure than lack of specific knowledge or technical know-how. Leaders need to heed these words: Procrastination and vacillation are fatal to leadership. A sincere though faulty decision is better than no decision. indeed the latter is really a decision, and often a wrong one. It is a decision that the status quo is acceptable. In most decisions the root problem is not so much in knowing what to do as in being prepared to live with the consequences. So how do leaders learn to make decisions? By making decisions, even bad ones. Rush offered a five-step process for making effective clecisions: Step one: Correctly diagnose the issue or the problem. Step two: Gather and analyze the facts. Step three: Develop alternatives. Step four: Evaluate Alternatives pro and con. Step five: Select from among the positive alternatives. (18/235,236) Administrative analysts single out three major modes of church leadership: the dictatorial, where the pastor rules with an iron hand; the consultative, where the pastor, though making the decisions, uses the -skills and input of others in plan-formulating; and the participative, where the pastor, while remaining the team leader, regards team members as equals and their input welcome, even when disagreeing with him. My type of church leadership definitely fell in this third category. I am a firm believer in sharing the work, the decisions and the responsibility in church life. (24/31) An excellent manual by George Scipione, designed to train elders (or potential elders), has been published. There is nothing else like it in print. This manual takes elders through all of the biblical passages pertaining to their qualifications and work in a personal and thoroughly practical way. The book is broken into a series of lessons, each culminating in homework assignments. By all means get a copy if you have not seen it. The handbook, entitled Timothy, Titus, and You, is available from the Pilgrim Publishing Company, Philipsburg, N. J. (25/362) 2.8 I myself have only recently learned that the true art of delegation is not to hand over work to somebody else and then forget about it, but to commit work to a deputy who knows that he is responsible to you and can at times report back and seek advice. (4/288) What does delegation mean? Delegation is the art of assigning part of your job to someone else, entrusting responsibility and authority as well as a task to other people who are in the ministry with you, or simply put "getting rid of everything you can and doing only what remains. ,6' Rush gave this comprehensive definition: (18/243) The personal and corporate benefits of delegation are incalculable. Delegation serves the following purposes:" it relieves the leaders of some work it assures that the work will be done properly it helps expedite decision making it improves the skills of people it increases productivity it turns the leader into a participant in a group it prepares future leaders it makes people increase in skills for their own- sakem(18/244) Improper delegation will also frustrate the people led. There are proper ways to delegate, and the ingredients of proper delegation must all be there. 'Theyare responsibility, authority, and accountability. Responsibility is knowing full well what needs to be done; authority is having the decision-making power to perform the task; and accountability is knowing the limitations under which the task is being carried out. If one of these is missing, the delegation process will not succeed. Perhaps this acrostic69 will help recall the proper steps to take in delegati(xt Determine the ministry Examine the duties Lay out the leadership selection Educate the leader Guide the leader Authorize the leader Trust the leader Evaluate the leader (18/244) The act of leading, then, comprises four things: vision. enlistment, delegation, and motivation. If a pastor or spiritual leader can succeed in accomplishing these four activities, he will succeed in his leadership. (18/240) Here is where the main difference exists between leadership and management. Leadership provides the vision, and management executes the vision. Stephen Covey captured the distinction in this pithy statement: "Management is efficiency in climbing the ladder of success; leadership determines whether the ladder is leaning on the right wall. in other words, "Management is doing things right; leadership is doing the right things."" Regarding leadership and vision, Bennis observed that "all leaders have the capacity to create compelling vision, one that takes people to a new place, and then to translate the vision into reality."" Sanders attested that "those who have most powerfully and permanently influenced their generation have been the 'seers'men who have seen more and farther than othersmen of faith, for faith is vision."" (18/241) When a pastor on his own tries to do the work of an entire congregation, He fails because he does not have the blessing of Christ upon this program; he has substituted (well-meaningly, perhaps, but none the less highhandedly substituted) a human plan for the divine one. He fails because he does not have the many opportunities and contacts that only the members of his congregation have. He fails because he spreads himself too thin, trying to do too much as one person. It is nothing less than pride for any one individual to think that he is capable of doing what God has said is the work of an entire congregation. He fails also as a pastor-teacher. In spreading himself so thinly over the works of evangelism as well as that of shepherding and of teaching, he does none of these things well. His sermons suffer, his members are not cared for and even the fruit of the evangelism usually is minimal. He fails and this is the most significant failure of all because, wittingly or unwittingly, he has disobeyed and thereby dishonored the Chief Shepherd by whom he had been "given" to the Church in order to shepherd and teach so that the sheep might discover, develop and deploy. (25/341) 2.9 An indispensable trait of effective leaders is their ability to inspire others in an almost unconscious manner. Good leaders inspire discouraged and demoralized people; they add new life to a dying organization. Sanders said, "The power of inspiring others to service and sacrifice will mark God's leader. His incandescence sets those around him alight."' It is not enough to be at the front of the pack; the leader must also inspire the pack to pick up the pace and do it with a willing and an enthusiastic attitude. Spiritual leaders "inspire people to recognize their own spiritual needs, values, and objectives, and then facilitate growth in their vital areas. Good effective spiritual leaders infuse others with an animating, quickening, and exalting spirit of enthusiasm for the person of Christ, growth in Christ, and the mission of the church."" How does a leader develop inspiration, and how does he maintain it? What separates leaders from nonleaders is that a leader knows how to inspire himself. He has learned the secret of keeping his own furnace hot and ablaze. Here are some suggestions for developing inspiration: Maintain a vibrant and fresh devotional life, because God is the source of all life (John 15:5; Phil. 4:13). Be a realist. Gather all the facts. Do not fear the truth. Inspiration is not built on fantasy. Be an optimist. Believe that all things do work for good (Rom. 8:28). Obstacles become opportunities. Stumbling blocks become steppingstones. Be a man of faith. Attempt big things for God, and expect big things from God. Avoid negative people, and surround yourself with positive people. Cultivate a happy home life. The hot embers for our lives come from heaven and the home. Keep a healthy and refreshed body. Body chemistry and inspiration are related. Dwell on your successes, not on your failures. Consider failures simply as gaining experience for future success. You cannot win if you do not try, and if you try, you will sometimes fail. Read inspirational literature. Think positively of others. Look for the good in people. They are made in the image of God! 2.10 Foremost among those from whom he should seek counsel is the Tribal Leader. Every church has one, and in most cases it is committing professional suicide for a pastor to cross him seriously I know of a church where pastor after pastor has followed each other in rapid succession. Each of those pastors was young, and each has been intent on bringing about radical change. In each case the pastor's short tenure could be traced to his engaging in pointed, direct confrontation with the Tribal Leader. It seems that none of them had learned the knack of winning him over, and, no doubt, he became ever more difficult to win because of the increasing number of pastors with whom he had difficulty. (19/110) 2.11 Whatever our income, if we believe ourselves to be in the place He has chosen, we must strive after contentment. That does not mean that we should not be honest if asked by those who determine our salary whether or not our income is adequate. I felt it inappropriate to take any initiative in ever mentioning my salary for fear of being misunderstood. Looking back I am thankful that was the case, since if our needs were not met by one means there were by another. The best principle is to expect nothing from gods people so that we are never disappointed for disappointment breed grudges and then we will be surprised by unexpected thoughtfulness and generosity. While Gods people have a duty laid on them by Scripture to support their undershepherds, we are not the people to remind them. We may and must trust God to raise up other to do that, if it is appropriate. (20/223) I belonged to the school of preachers who asked for very little. I never asked for a raise. Once in the early years, I turned down a raise, but never in later years when we had several on staff. I didn't want to jeopardize their salaries which increased the same percent as mine. My wife and I asked very little for the parsonage. Though it was church property, we spent thousands to have the inside decorated. My wife made the parsonage a lovely and comfortable home. However, the outside was somewhat neglected, perhaps showing that churches are not always the best landlords. How thankful we were for the men from the church who spent many evening hours making needed repairs in the parsonage. Thoughtfully, they made major improvements in the parsonage when we retired. The church never sent me to our annual meetings till after I had been pastor for more than thirty years. Not till my Associate Pastor pointed out to our board that many smaller churches paid their pastors' way to annual conventions did our church place this expense in our annual budget. I did ask for two items in late years. One had to do with Social Security, which I had fully paid myself without any help from the church. But when our staff grew, every member had half his or her Social Security paid by the church. When I pointed this out to the board, they graciously made a generous adjustment. On my thirtieth anniversary the board increased my vacation to five weeks a year. On my thirty-fifth, I asked for and was granted six weeks of vacation. I realize that my hesitancy to make demands may jeopardize my successors. I also am aware that today fellows starting in the ministry are given in seminary a list of benefits to negotiate. Overall. I feel that my nondemanding attitude was a factor in my survival (24/131-134) Dr. Lloyd Jones conviction that a pastor should live among his people and be dependent upon the means which they provide was so strong that he had given all his savings to his mother before leaving London. It meant that for some years Bethan was to count every penny of her house-keeping money, an exercise which she did not regret. (9/153) 2.12 The committee has endeavoured to carry out the Presbyterian principle consistently. If the Presbyterian form of government is government by presbyters, then all who are presbyters in the New Testament sense exercise this function of government on a parity with one another. The teaching elder, often called the minister, does not have any priority or superiority in respect of ruling the church of God. Ruling elders and teaching elders have equal authority in this matter of rule. This is exemplified in the committees version by the provision stated expressly in Chapter 9, Section 3: It is not requite that the pastor should be moderator of the session. The committee seeks to guard against an unwholesome clericalism which has frequently crept in and which has tended to rehabilitate practical hierarchicalism even in the Presbyterian tradition. This emphasis upon the parity of presbyters in the rule of the church should minister to the correction of widespread evil, the failure of ruling elders to appreciate and perform the responsibilities that are there in the government of the church. This applies with the session oftentimes, but it is particularly apparent in the higher judicatories. (5/74) 2.13 For some time past my great conflicts have been with small matters in the congregation, the session, the circle of friends; small things comparatively, which fret the spirit. I see that overcoming these completely is a test of my nearness of communion with the Lord . For these are exceedingly apt to hinder close and constant fellowship. (12/336) 2.14 On Monday, anticipating an unpleasant meeting of Deacons Court, while praying beforehand, the Lord showed me how one drop from the Fountain of Life, one beam of His love, one thought of His holy presence, one text about Himself, could at once quiet and restrain every spirit among us; and I prayed this in opening the meeting. The dreaded outburst passed quietly away, everything coming out in peace. (12/240) 2.15 Only after its composition and time of meeting at the parsonage in King Street was agreed, did Edwards read a list of the names of the young people whom he required to be present. It was startlingly large and, says Dwight, through mere forgetfulness or inadvertence on his part, Edwards failed to distinguish between names of suspects and those who were to be called simply to give information. The list of names which Edwards had in his hand that morning still survives and his marks against certain names seem to indicate that the young people were not all in the same category. But no distinction was conveyed to the meeting. The youth of almost every prominent family in the church appeared to be involved, or related to those who were, and before many of the member were back in their own homes they repented of ever having supported a committee of enquiry. The town, in Dwights words, was suddenly all a blaze For the next two months the case absorbed attention. Observing their seniors to be disunited, the ringleaders gathered confidence and their disdain of the minster and of the committee of the church became more serious than their initial offence. Called to the parsonage in order to express penitence, some engaged in playing leapfrog in the yard while waiting to be interviewed, while another climbed to an upstairs window to view a few girls who were also waiting to see the Committee. Simeon Root was overheard to say to his companions, What do we here? We wont stay here all day long, while his brother Timothy, commenting on the dress of the minister and certain members of the committee, declared, They are nothing but men moulded up of a little dirt; I dont care a for any of them. The matter was closed by June 3rd when the two Root brothers were required to confess their scandalously contemptuous behaviour towards the authority of this Church but it would seem the action was ineffective. Edwards appears to have been impeded by lack of support and thereafter his leadership was impaired. Referring to this failure, Dwight writes: This was the occasion of weakening of Mr. Edwards hands in the work of the ministry, especially among the young people, with whom by this means, he greatly lost his influence. It seemed in a great measure to put an end to his usefulness at Northampton... He certainly had no great visible success after this; the influences of the Holy Spirit were chiefly withheld and stupidity and worldly-mindedness were greatly increased among them. (3/277) 2.16 Edwards regretted that affairs were connected with teh building of the new meetinghouse were indeed a distraction from the serious concerns which previously had been occupying so many of the people. It seems that Northampton did not escape a measure of contention over the reorganization of the meeting-house. (3/150) We find our house most comfortable. I cannot but record that during the time it was building I took little charge just because I feared to seem occupied with care about my worldly comfort. I often prayed about it, and the Lord inclined the deacons to see to everything. Thus I have found that while attending to the Lords work He will attend to our comfort and advantage. Of all things of a more worldly kind, my books are the greatest temptation. (12/135,136) You have survived a number of building programs at Grace Church. 'What is the secret? The secret for me was to let the lay leaders guide such projects and to stay out of them myself. I do not think I can remember attending more than five meetings about new buildings in twenty-five years. We never had trouble with raising money to build, because we never built a building until the need was so pressing that we were just crying "uncle" out of desperation. We never built an edifice or monument to the church or to ourselves. At one point we were so crowded that we had three worship services every Sunday morningpeople were sitting outside and listening to a loudspeaker, and we had to turn kids away from Sunday school and children from the nursery. in other words, we were at the wall and our people saw it and understood the pressing need. We always built frugally, as inexpensively and yet with as much quality as we could. We always had the full and unanimous support of our elders so that we could go back to our people and tell them we want their support in this because we all believe it is God's will. Their trust in the spiritual wisdom of their leaders and the obvious need always made them willing followers. If there were features in the building relating to my particular functions. they asked me what I wantedthings such as what kind of pulpit, platform. congregational l configuration, baptistery, office setup, etc. It has been important for our church that no egos have been involved, that we are doing it frugally, and that we have only minimal borrowing after raising most, if not all, of the money up-front. We have a philosophy to rise as much of that money as possible on one Sunday rather than spending weeks and months of a campaign that usually eats away at the general giving. We have targeted one Sunday. (18/304) We all need something of interest, totally distinct from our work, to which we can turn our minds for rest and relaxation. When our mind are full at the end of the day with peoples needs, it is extremely difficult to turn them away from these things, even though we seek to cast the burden of them upon God To have something totally different in which we are interested to which we may turn our minds is a major help. (20/232) 2.17 The lack of volunteers is one of the greatest tragedies in the church today. In fact, there are so few true volunteers in the modern church that we probably need to remind ourselves of what a volunteer is: a person who by his own initiative and free will steps forward to perform a task. Such persons are so rare in Christendom today that most Christian leaders go into temporary shock when approached by one." Our world is becoming a spectator society produced by addiction to entertainment and by the increasing role of professionals in our churches. (18/242) In thinking of enlisting others for ministry, let leaders keep these principles in mind: People do want to serve: "We need to understand that people will stand in line to volunteer for a job if they are aware of its importance and know they are needed and appreciated when they offer to perform the tasks."" People will serve if we "ask specific people for a specific- ministry for a specific length of time."(18/243) 3. WITH COLLEAGUES IN THE MINISTRY 3.1 It was certainly not a feature of his temperament to want to act alone and one of the great encouragements of his early ministry was the quiet formation of a small band of like-minded brethren for mutual support and fellowship. (9/199) The monthly meeting of the ministers proved of exceeding great benefit and comfort to us, where, when we have dined together, we spent an hour or two in disputation on some question. If we had any church business (as aforesaid) we consulted of it. I must confess this was the comfortablest time of all my life, through the great delight I had in the company of that society of honest, sincere, laborious, humble ministers of Christ. (2/137) The monthly meeting of the ministers proved of exceeding great benefit and comfort to us, where, when we have dined together, we spent an hour or two in disputation on some question. If we had any church business (as aforesaid) we consulted of it. I must confess this was the comfortablest time of all my life, through the great delight I had in the company of that society of honest, sincere, laborious, humble ministers of Christ. (2/137) 3.2 Monday, Sept. 26, 1965 Yesterday I was so privileged to listen to that saintly man of God, Wilfrid Wellington, in the morning: Godliness with contentment is great gain. (1/102) 3.3 While both are living at Utrecht, he never so much as speaks to his lost brother, and when Scholte prevailed on him at a chance meeting in Rotterdam to shake his hand, Kohlbrfigge could not sleep all night because he felt he should not have done it.' To this all, Scholte is prompted to reply, "Kohlbriigge has never experienced true grace in his heart."No doubt we see here a tragic clash of personalities and principles. Kohlbriigge himself confessed that "something personal kept him from Scholte." Brummelkamp traces the clash to the same reason. (8/76) 3.4 Most of us, however, serve in more modest patches. Most pastors will not regularly preach to thousands, let alone tens of thousands. They will not write influential books, they will not supervise large staffs, and they will never see more than modest growth. They will plug away at their care for the aged, at their visitation, at their counseling, at their Bible studies and preaching. Some will work with so little support that they will prepare their own bulletins. (1/9) Many of them will attend the conferences sponsored by the revered masters and come away with a slightly discordant combination of, on the one hand, gratitude and encouragement and, on the other, jealousy, feelings of inadequacy, and guilt. (1/9) So this is not a critical biography. If it were, I would have included much more about Dad's ancestry, far more factual details of his ministry, a full account of his wife and our Mum, prolonged probing of the social and historical circumstances of his life and service, more theological probing of his thought, and an attempt at a critical evaluation of his life. But my aim is much more modest: to convey enough of his ministry and his own thought that ordinary ministers are encouraged, not least by the thought that the God of Augustine, Calvin, Spurgeon, and Piper is no less the God of Tom Carson, and of you and me. (1/11) Never in our hearing, and certainly not in his papers, did Tom express any jealousy of or malice toward other ministers who seemed to be eclipsing him, but whether he realized it or not the way was being paved to generate in him a feeling of inferiority with which he would wrestle for the rest of his life. Compared with some of the more dramatic turns around him, his ministry was ordinary. (1/68) Perhaps Kohlbriigge was jealous that Scholte, whom he considered far beneath him in ability, should have become leader of the Afscheiding. (8/76) Was humbled by finding that Robert MCheyne had already honoured more than I have been to the eternal salvation of some souls. (12/39) Often my heart groans when I hear of the success of other men of God, while I preach from week to week and see my people so unmoved; no movement among souls beyond a momentary seriousness, nor do I often now hear of much good resulting from my books. It is amazing that the Lord has spared me and used me at all. I have no reason to wonder that He uses other far more than He does me. Yet envy is my hurt, and to-day I have been seeking grace to rejoice exceedingly over the usefulness of others, even where it casts me into the shade. Lord, take away this Achan from me. Have found out more of my corruptions in the form of jealously and envy when other are used and myself forgotten. Yet I see the Lord may do in the time of revival with me as He did with Jonathan, who He did not use against Goliath. I see that when I discover this my soul becomes chagrined at God and is ready to say, Well, then, let me do as little as possible since it is needless; He gives the blessing to others with less labour. Such has been the unholy feeling of my heart. Lord, undo this corruption. Lord, if it be Thy will, use me yet far more. In my usual reading, in Gen 37, I see how envy leads God to heap more blessing upo0n the envied one, and to withhold from the envier. Now, this has been my fault in regard to brethren who have been blessed. I have sought to find reason why they should not; like the men in the parable, murmuring against the good man giving his money to them also. Lord, this day may I lay this aside for ever. Give more and more to those brethren whom I have despised or thought unworthy of revival work, and O that I could praise the Lord for His goodness in pouring out His Spirit! (12/158,196,197,198) Noticing today that my envy would be removed if I could only make myself believe that whoever is working, it is Christ behind all work; or Christ using that finger, that hand, but it is Himself that works. (12/208) 3.5 Earthly honour had little attractive for him. The degree of Doctor of Divinity, conferred on him in 18/73, gratified him as a token of regard from his own University of Edinburgh. To be asked to occupy the highest position in the Free Church as Moderator of her Assembly was a real cross to him, and made him write to MR. Manson: It is a terrible dilemma I am placed in; for letter come to me insisting that my responsibility will be something more than ordinary if I refuse and yet I think, in accepting the responsibility is no way less. Alas! How far down our Church has come when it asks such as me to take this office! His ambition was to know Christ, and this one aim simplified his whole life. His obedience in the smallest details was very striking. It was not so much that he did not do wrong, but that he seemed always to do the things that pleased God. (12/498, 499) 3.6 John Stott would occasionally speak or preach in the parish. On one occasion was he was asked to take his theme the Last Things, working from the Scofield Reference Bible which Bash had given him and which is marked by a strong emphasis on dispensational theology and the literal fulfilment of an earthly millennial kingdom: I gave a straight address: that Christ was coming in the clouds, that the Rapture would take place, there were the seven years of tribulation, a thousand years of millennium, and then the great White Throne... John Wenham, who had already read theology for part of his Cambridge degree, was horrified and showed me the error of my way (4/133) 3.7 Now I knew Mr. Murrays views on inspired psalmody. We were not singing paraphrases at the time. Nor were we doing bravely at our singing. So I was not prepared for the shock of hearing Mr. Murray join us in singing with evident fervour these uninspired hymns. Most of them were not worthy of the old Presbyterian Hymnal then current. It certainly helped in our informal worship. I never summoned the courage to ask him how he could do that. I has since come to me that he saw we were not making out very well in our singing, and we were not then engaged in formal worship, hence, there was no reason of conscience for not pitching in and assisting us in our weak efforts. I have loved him for this ever since, because though a man of highest principle, he understood those who differed from him and could on occasion identify with them. He was firm, but not unbending. (5/44) 3.8 Cornelius Van Til recalls how when Murray was Moderator of the General Assembly he once strikingly manifested a trait which was so characteristic of him, displaying no respect of person in dealing with men of social distinction or of academic rank but treating all with the same fairness and impartiality: He allowed no one, old or young, however eloquent to exceed the time allotted him by the Roberts Rules of Order. His facial expression revealed his determination that, in the Church of Christ above all, no one must be given prior recognition because he had come early and usurped a front seat and spoke with a loud voice and that no one should be ignored because he said in the back row and spoke with a soft voice. In particular John was out to do justice to the non-teaching elder, the man with little or no formal education, the man whose manner was plebeian and whose diction was that of the unlearned. This man might very well have a point to make. Sanctified common sense was not to be despised. At any rate, the common man had his rights, and if the audience snickered or even laughed when he murdered the Kings English, the moderators gavel came down with vigour. 3.9 Have been more and more led to be unwilling to speak of work done by myself or my congregation. It is so difficult to escape from self-important. But the mote in the sunshine is our position. (12/340) 3.10 One evening at our practice preaching session, i tried to preached on the theme, The Bible or Babel, expressing the thought that unless we agreed on accepting the Bible of Christ and His apostles as our standard of truth, the only alternative was theological confusion and chaos. Professor Smith who was in charge, in his critique after the sermon, severely took me to task for painting such a gloomy picture of the state of the Church. It was about the time of the Fosdick controversy. After the class was dismissed, John Murray and Ned Stonehouse came up to me with words of encouragement, saying that they agreed with me in my assertions; only, John added the suggestion that my argument in my sermon was a little too much utilitarian (in contrast to being theological or biblical) I have never forgotten how much their encouragement meant to me after the thorough scolding I got before the whole class! (5/19) Nothing is more disheartening to me than the coldness of ministers towards students, the little interest they show in them; and also the coldness of students toward one another in spiritual things. But this drives us more upon God Himself. (12/20) 4. WITH THE WIDER CHURCH 4.1 The convictions with which he had left the I. V.F Conference at Swanwick just twelve months before were still with him. At the same time it was true that concern for the wider situation in the British Isles was being awakened and he was finding that English hearers were not all as uncomprehending of the convictions which moved him as he had feared. Perhaps the lady who wrote to him on April 9, 1936, was representative of others. (9/305) 4.2 "I care but little whether Men go to Heaven from The Church of England, or Presbyterian; if they do but go there. . . . 0! that I could see the established Clergy inflamed with Zeal." if Men are walking the Heavenly Road, it affords me but little uneasiness that they are not of my mind about every circumstance. (13/56) 4.3 As Stoddard and his son-in-law discussed these things there was one conclusion up which they were always unanimous: no changes in church government as such would meet the need of the age. In the words of their Boston colleague and contemporary, Increase Mather, The Congregational Church discipline is not suited for a worldly interest or for a formal generation of professor. It will stand or fall as godliness in the power of it does prevail or otherwise. It was in the area of the power of godliness that Stoddard and Timothy Edwards saw their own chief responsibility. Ministers, urged Stoddard, had need have the Spirit of the Lord upon them in order to the reviving of religion among the people. (3/18) 4.4 Thus the lord has been reviving and blessing me to-day, and as this has been just after two days attendance at the Synod in Perth, where the case of Lethendy and some others were discussed, I look upon it as His seal to my duty of attending church courts. We were last night in the Synod till three in the morning. (12/72) 4.5 Being in the country at a Fast-Day yesterday did not get time to mark down what I meant to do, viz., the trial I underwent on the Wednesday. It was our Presbytery day, and there the question of Union was discussed, and I took part against it as a matter of conscience. Our Church is very sadly divided. My session have strong feelings on the different sides. I sometimes think that the Lord has let this state of things come to pass in order to complete our weaning from all earthly things, from church as well as self. The future prospect is dark. My soul longs for the Church of the first-born. I have a mind that is often bewildered in regard to disputed matters, so that if the Lord did not Himself by providence and the help of friends guide me, I should often have gone wrong. But Psalm 32 v 8,9 is true. A time of very great anxiety and care among us as to the dreaded division in our Church. There perhaps has not been more solemn, humbling, broken-hearted prayer among us for years than there is at present in many places about the Church. Out of this there should surely come some result which will be worth of the Spirit of supplication who has given this heart to cry day and night. To-night great anxiety prevails about the General Assembly. I tis fear now that nothing will prevent the separation for a considerable number. I go to rest tonight calling on the Lord, and asking as we did this evening at our prayer-meeting that the results may be such as will make us take up Numbers 23 v 23 Thursday Deliverance has come! A most marvellous turn in the discussion after all seemed very dark. Both sides were led to an adjustment. It was as marked a sign of the Divine presence almost as in 1843. This is my birthday. Made more than ever memorable to me. Shall I not often take up Balaams parable and say, What has God wrought! We have had most powerful incitements to pray henceforth more and more. (12/278,290,291) 4.6 For the first time spoke in the General Assembly against the proposed union. Very trying to the flesh. But it seemed to me plain duty. I spoke to the assembly in proposing Robert Simpson for the clerkship, and was congratulated on all sides, as he gained the cause. Our troubles with broad theology are not over. I am compelled to read and take part in discussion about these things, which to me are very wearisome and trying but I see that a little of ecclesiastical occupation may be real discipline to the soul. It is like the drought of the desert which makes the water of the fountain more delightful; and as to these times, I find Job 29 v 3 to be a grand word: (12/281,309) 4.7 As the champion of moderation and religious toleration in Virginia, Davies did not actively proselyte nor did he enter into a round of name-calling with either his Anglican or his Presbyterian opponents. This is not to say that he did not enjoy entering into a good argument when such was presented. In fact, he occasionally went out of his way to engage in these mental exercises, but he was not impetuous and never abused his opponent with vitriolic language. He attacked arguments rather than individuals, taking great delight in demolishing a chain of reasoning while maintaining a friendly relationship with his adversary, regardless of the difference in their religious beliefs. (13/55) 4.8 In none of these instances did he speak disparagingly of his opponents for holding doctrines unlike his own. So evident was this trait of tolerance that his intimate friend John Rodgers noted, "I never saw him angry during several years of unbounded intimacy, though I have repeatedly known him to have been ungenerously treated. (13/55) 4.9 It was a day of mighty efforts, some of them courageous, with mostly small results. Two or three of these relatively new pastors wrote spectacularly interesting prayer letters to their anglophone constituents and sending agencies, making a great deal out of every tiny gospel advance but almost never reporting the failures and disappointments, the spurious conversions and instances of falling away owing to lack of perseverance. Some years later, when supporters from English Canada visited these congregations, they were often surprised and bewildered, not to say let down, when they saw the paucity of enduring results. For better or for worse, that was not Tom's style: he was scrupulously faithful and even handed in his reports. (1/65) 4.10 Commenting in later years on what had kept him detached from associations with which it was often assumed that he would be identified, Dr Lloyd-Jones spoke of the two principles by means of which he had sought to determine his decisions: First, my understanding of the Scripture and, second, my reading of the Calvinistic Methodist revival of the eighteenth-century. These things governed me and when anything presented itself to me, if it did not fit into that framework, I had no difficulty over my duty. When I saw something which was so different from the high spirituality and the deep godliness of the Methodist Fathers I did not have a struggle over whether to follow it or not. These convictions, both in his early ministry and throughout his life, were to keep him from many things commonly accepted in evangelical circles. (9/195) 4.11 He delivered a long and scathing denunciation of the tendency evinced by all denominations, including his own, to seek to win converts from others: (13/58) Never engage in a system of proselyting from other denominations, nor from other congregations of your own denomination. In the end you will severely smart, for it. Right-minded people despise such conduct. (21/109) In dealing with people from other evangelical churches who express dissatisfaction with their church, it is important that the potential receiving pastor make no effort to persuade them to make a change. He has an obligation to inform the losing pastor that his members are attending another church and have expressed dissatisfaction with the church in which their membership resides. That ,pastor then may take whatever steps necessary to try to correct the ,,problem causing the dissatisfaction. If he is unsuccessful in doing so, ~he may want to let the receiving pastor know what has taken place, especially if the people leaving his church were what he would consider troublemakers. Under no circumstances should a pastor deliberately try to steal another's sheep. The practice is unethical, and it will establish a horrible reputation for the pastor who tries it, one that will follow him for the rest of his ministry. In addition, often the sheep that are easy to woo away are no bargains to begin with. They may be the type of person who drifts from church to church, 'depending on which church can offer their family the most services at any particular time. (19/115) 4.12 In connection with the theme of this chapter it should be said that, through Dr. Lloyd-Jones weekly ministry in places other than Sandfields, something of the fellowship that was known in his own congregation spread to other Christians further afield. One consequence of this was the increasing number of letters arriving at the manse. Believers unable to obtain counsel from their own pastors looked to Sandfields and joined earnestly in prayer for the spread of the power of true religion across the land. (9/244) 4.13 In preaching for other denominations, be careful to select such topics as you and they are agreed upon. It is bad manners, and finally injures any cause, to accept the courtesies of others and then abuse their kindness by attacking their peculiarities. This is the more reprehensible as it is commonly quite unnecessary; for between evangelical people of all denominations the differences do not extend to fundamental truths. There is a great extent of ground common to all who love the Lord Jesus Christ. (21/107) 4.14 Though there was a limit to John Stotts patience with ecumenical discussion of this kind, he was ready enough to come to the defence of the gospel, the Scriptures, and evangelical truth when these were under threat. In 1957 he was among a small part of evangelical leaders who went to Lambeth Palace to make known to Archbishop Geoffrey Fisher their concerned over Canon Law revision, at that time dragging its slow length along the floor of the Church Assembly. By then the process was into its eleventh year. (4/309) 4.15 Month by month, it seemed the range and scope of the churchs activities continued to expand. There was always some new development on the way. People began to speak of All Souls as not so much as church as a denomination! For all this there was price to paid. John Stotts diary and timetable were seriously overloaded, and it was becoming increasingly difficult for him to make himself as available as some would have wished, even to his own staff, let alone the congregation. Yet even this demanding lifestyle left from for the personal touch: a name remembered, an enquiring after a sick child, a gesture of support, and fellowship. One young All Souls missionary catching a train from London to Liverpool in order to sail to Pakistan, never forgot how she found the Rector at the station to say goodbye and to present her with a Bible as a gift from the church. One or two curates, reflecting on this time, felt that they had been part of a great team, they had not always been able to count on so much personal pastoral care. They were expected to be mature enough to sort out their own problems and manage their own affairs, the more experienced lending a hand to the newly-ordained. But however hard pressed he might be, John Stott took seriously the task of training curates in skills essential to their future ministry. Sometimes it was simply practical details of how things should be done decently and in order in a church like All Souls. (4/272) A pastor needs to learn how to use the middle two letters of the alphabet: N-O. He should not become the messenger boy of every organization that wants a grace at some dinner, or a representative on some committee. Though he must not forget his responsibility to the community, he must evaluate the many demands on his time on the basis of priority. He should not be a job collector, but should follow Paul's example, "This one thing I do." He should decide the main thrust of his ministry, concentrate on that, and give up time-consuming peripheral issues. (24/39) 5. WITH OTHER COUNTRIES AND MISSIONS 5.1 I had great longings for the advancement of Christs kingdom in the world; and my secret prayer used to be, in great part, taken up in praying for it. If I heard the least hint of anything that happened in any part of the world, that appeared, in some respect or other, to have a favourable aspect on the interests of Christs kingdom, my soul eagerly caught at it; and it would much animate and refresh me. I used to be eager to read public news-letters, mainly for that end; to see if I could not find some news favourable to the interest of religion in the world. (3/48) John Murrays influence went, moreover, far beyond the borders of his own denomination. He could not view with equanimity the division of the church into denominations, and he repudiated the argument that, because the unity of the invisible church is spiritual and has at its centre the unity of believers with Christ, therefore the unity of the visible church is of comparative significance. His understand of the New Testament allowed him to accept no distinction of this kind between the church invisible and the church visible: he considered that the spiritual unity of believers with Christ heightens the imperative need for unity of confession. The purpose stated in Jesus prayer, that the world may believe that thou has sent me, implies a manifestation observable by the world. Jesus prays for a visible unity that will bear witness to the world. The mysterious unity of believers with one another must come to visible expression to as to be instrumental in bringing conviction to the world. (5/78) 5.2 Mark McCann and J.J. were only two of a whole crowd of men and women who in many different ways required the loving care of the whole church. And the response with which the church rose to the challenge was not confined to their membership. For the first time there was an evident concern for the church across the world and, despite the Depression, funds began to flow to aid the work of Foreign Missions. In 1930 it was evident to Dr. Lloyd-Jones that much money was now being saved because so many of the people were living different lives. He therefore suggest that, instead of spending that additional money upon themselves, a large box he placed in the porch of the church for the service of the gospel overseas. This proposal was zealously taken up by the people and indeed in some cases, quite beyond what Dr. Lloyd-Jone was asking or suggesting. Violet Robson, convicted of the among of money she had long spent on her dress and appearance, sold all her jewellery apart from her wedding ring! A piece of paper, found by her family after her death, revealed that she did not do this without first giving her own self to the Lord, as Christians before her in Corinth. One of the few inter-denominational societies with which Sandfields came to be connected in the early thirties was the China Island Mission. As spiritual concern deepened in the congregation, so did commitment to foreign missionary endeavour which was faithful to Scripture, and in 1934, for the first time, a member of Sandfields Peggy Robson was accepted as a candidate for the C. I. M (9/241, 292) 5.3 Under the subheading, A Warning to Ministers. The whole art of helping is to do good and not lose our souls in doing so. He felt that the words, to keep himself unspotted from the world, were a warning to ministers. How many had lost their fire and zeal by being nice and by giving themselves to beneficent work? He knew of a minister who felt, when the Miners Welfare began, that he ought to take it up. After about six months he had lost all the pleasure he used to take in preaching on Sundays. He felt he had nothing to say; he worked so hard that he was too tired to study anything. He was doing excellent work, feeding and clothing the body, but in doing that he was neglecting still greater work. (9/253) 5.6 Struck with the duty of self-denial more than ever, from 1 Cor. 5,. And especially with a ministers duty to deny himself of the comforts of home and study when occasion calls him forth, from that word used by the Apostle. (12/118) 6. WITH THE WORLD A good way for him to do so is to make certain strategic visits early in his pastorate. What do the neighbors think of the church? Visits to homes near the church property may reveal that the neighbors have no ideas concerning the church, that they view the church with some degree of approval, or that they are adverse to the church because of an action the church people took some years before. The pastor can get valuable ideas from the neighbors concerning the way the church can improve its public relations image in its own neighborhood. His visits may result in valuable support for the church when neighborhood backing is needed for property variances to put in a parking lot or to increase the size of the church building. More important, the visits will identify for the neighbors a person and a group of people upon whom they may feel comfortable to call in times of trouble. SUPPORTING COMMERCIAL NEIGHBORS In addition to visiting the residential neighbors, it is important for a pastor to visit the commercial neighbors. Nearby bankers, lawyers, and business people are important persons for a pastor to know, and it is good for them to become acquainted with the church in this manner. Some of them may come to the aid of the church in times of need. However, the relationship is a two-way street. If the church expects to receive support in the future, it is wise for the church to purchase supplies from neighboring businesses, to do its banking at a nearby bank, and to patronize, as much as possible, professionals in the neighborhood who offer services needed by the church. For example, if the church expects to receive free advertising in the local newspaper or to have free announcements read on local radio stations, it should be prepared to purchase commercial advertising with those media as well. It is wise for the pastor to deliver such paid advertising copy himself and to become acquainted with the people who control those media sources. (19/287,288) The pastor must be careful to maintain proper community relationships. According to I Timothy 3:7, he must "enjoy a favorable reputation among the outsiders, so that he may not fall into disgrace and into the trap of the devil." This important principle all too frequently has been forgotten and, as the result, neglected. Yet, the work of Christ has been hindered and the name of Christ has been slandered because of ministers who failed to pay bills, whose lawns were always the most unkempt on the block, etc.4 It is not the reproach of Christ (Hebrews 13:12, 13) that the writer has in mind, but the unnecessary reproach that one may bring upon Christ by his own sinful failure.5 Like those early Christian missionaries who "took nothing of the gentiles (heathen, unsaved persons to whom they were preaching the gospel) for the sake of the name" (III John 7), Christian pastors must be sure that their conduct in the community enhances rather than hinders their work for Christ. The Christian minister lives with as well as before the community. He may make clear distinctions in his own mind between his personal life and his work as an elder in the church, but the community will not. Everywhere that he goes and in everything that he does (like every Christian, but, as the unsaved community looks at it: officially) he represents Jesus Christ. That is why among the qualifications for an elder that are spelled out by Paul, he expressed concern about what the community thinks about him. Beyond the physical condition of the property that he manages, the minister's own life as a man of the community, as a neighbor, as a husband and as a parent is of importance. He must be winsome and pleasant as a neighbor. He should be the best neighbor on the block. Becoming "all things to all men" that he might win some (I Corinthians 9:22), surely means in this context becoming a good neighbor and a worthy member of the community. He should mingle with and meet as many of the persons in his community as he can. He should become a good citizen who actively participates in everything that he can without neglect to his priorities, without compromise of his faith and without identifying Christ with causes championed by those who do not know Him. He should be a man in his community. Many persons have strange ideas about ministers; they often view them as unmanly. The unsaved community doesn't see or hear a minister in his pulpit, only in his neighborhood. They, therefore, have no opportunity to learn of his fearless denunciations of sin or his courageous advocacy of unpopular views like predestination or limited atonement! They know him only in his dealings with them as a member of his community. Therefore, in such matters, he must be an example of Christian manhood.6 What he is and what he does in neighborly relationships may be the only sermon that many in the community ever see or hear. Should a minister be a joiner? Should he participate in clubs (e.g., Rotary, Lions), join the National Guard, take part in local school events, sports programs, etc.? Each situation will present unique opportunities and problems. In some communities, to associate one's self in any way with certain groups will by virtue of the act constitute compromise to the gospel. In others, the situation may be quite different. Always the three principles (here presented in the form of questions) enumerated below must govern: Will the contemplated association in any way lead to compromise or confusion of the gospel of Christ? Will the contemplated association cut into my time too deeply to justify it? Will it square with my priorities before God? Will the contemplated association indicate to the community that Jesus Christ is to be identified with the program of this organization? Often it is better to mix, mingle and meet than it is to join. Becoming part of an organization means taking upon one's self responsibilities for work and also means bearing responsibility for its pronouncements and programs. 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