A good deal of recent discussion swirled around the idea of abusive pastors and the 'suffering' saints who sat under their leadership [also here]. I wouldn't say that there have NEVER been manipulative liars in pulpits, it stands to reason that there have been many. But just as with secularistic social workers, I tend to look askance at most claims of abuse. First is the matter of perspective, as some have pointed out. Rebels always think they are being abused. Second is the matter of choice - church membership and involvement is based on voluntary association. Those enduring the alleged abuse do have minds, wills, and feet. They are not 'trapped' and can leave. And, again, this is certainly not to say that manipulative leadership does not exist. It is part of the human condition.
Besides these issues, there is something of a matter of social psychology and prevalent moods. The days in which we live are without a doubt much more anti-authoritarian than the days in which I grew up. My childhood years were the 60s, a turbulent anti-authority decade ... among the teenagers at the time. Those of us who were children in those days still lived in the culture of the 40s and 50s for the most part. The rebellion and change began to filter down to us as the decade progressed and emerged full blown (but much less radical) in our teenage years, the 1970s. When we were in grade school and even into junior high, a high percentage of us still went to school in buzz cuts ... I remember the scorn we felt for those sissy guys who came to school with 'Beatle haircuts'. Of course, by the 70s, the restraint was long gone and hair was everywhere. (Not on me, though, I stuck to my tapered cut... but I did have long sideburns!)
My point in this little illustration is that the generation that is rising to leadership now is the fruit of an anti-authority generation, whereas my generation is the fruit of an authoritarian generation. Someone gave me a tape yesterday of evangelist Joe Boyd giving his testimony. Boyd is well known in some circles, was an All-American tackle on the 1939 Texas A & M national championship football team, winners of the 1940 Cotton Bowl. He rebelled from his Christian upbringing and went into secular life, by his testimony, a life of business, gambling, and drinking. After a few years, the Lord got hold of Boyd, he went to Southwestern Baptist Theological Seminary, earning a Master of Theology degree in 1947. He then went into the Lord's work as a pastor and evangelist. He was close to Jack Hyles and would tend to travel in those circles.
Listening to Boyd talk brings to mind the kind of preacher some folks would like to call abusive. Boyd is strong, rough, domineering in his speech, at least to some ears. One must remember, however the times in which he was reared. He is a product of the Second World War. Tom Brokaw called this generation 'The Greatest Generation'. The men of this era built the continent. They were coming out of the horse and buggy era into the modern era of automobiles and 'aeroplanes'. They fought the great fight of the war, or they were prepared to. (My own father was 18 when the war ended - had it lasted longer he could have been called into that struggle.) That generation built the interstate highway system, lived the oil boom, and brought an agrarian society off the farm to transform it into a society of cities. The men (and women) of that generation were strong, resourceful, opinionated, and successful.
Did they go too far? Are some of those preachers stuck in a time warp? I suppose one could say that. But are they entirely wrong? I am not sure about that. I expect that many of those crying 'pastoral abuse' today would have a hard time with the apostles. Too rough, too domineering. And what of the Old Testament prophets? Well! Suppose we had Amos for a pastor. How would our 21st century sophisticates hold up under his preaching?
The Scriptures teach that a pastor must not be a brawler, he must lead with love and serve the flock God has given him. But that doesn't mean that he must be some kind of emotional lightweight who just lets people do what they want and never hear a word of rebuke either. The claims of pastoral abuse are much overdone and are symptomatic of our times. I am struck by some of the comments we are seeing at how much like liberal Democrats and the left of public society they sound like. Are these people for real? Is this the future of fundamentalism? Lord help us!
Regards,
Don Johnson
Jer 33.3
Friday, November 24, 2006
on great expectations (sermon summary 11.22.06)
We looked at 1 Th 4-5 on Wednesday evening, considering the topic 'Great Expectations'. Of course, the big thing that people turn to 1 Thessalonians for is the Rapture, found in chapter 4. I recall the tragedy of sitting at a funeral for a lost friend of mine, dead at 19 (my age at the time) who was killed in a head on collision just before I returned to BJU for my sophomore year. They read this passage at the funeral. But they had no hope. The funeral was held in the Elks Lodge, and conducted by members of the Royal Canadian Legion - well meaning, but no God and no Lord Jesus. What a tragedy.
When we consider these verses, and the whole of eschatology, we have to ask ourselves what they are intended to do for the believer. The context of 1 Th 4-5 gives us the answer. Paul says in 1 Th 4.1 that he wants to exhort the Thessalonians about how to walk and to please God. Then he proceeds to deal with two subjects, sexual purity and loving your brother. If a man lives clean and pure in both these areas, he will be well spoken of even in the secular world. But life isn't just about success in the secular world, and our motivation isn't the praise of men or the hope of the good life here and now. First, our hope is in the Lord who will come back with a shout (the Rapture - 1 Th 4.13-18) and our promise is escape from wrath (the day of the Lord - 1 Th 5.1-11). From eschatology, Paul turns to concluding with his wonderful exhortations in 1 Th 5 (the second reason people turn to 1 Th). All of these are meant to guide believers to a life 'well pleasing to God'. Our motivation ought to be the hope of heaven and the promise of God's approval for a life lived for him.
When we consider these verses, and the whole of eschatology, we have to ask ourselves what they are intended to do for the believer. The context of 1 Th 4-5 gives us the answer. Paul says in 1 Th 4.1 that he wants to exhort the Thessalonians about how to walk and to please God. Then he proceeds to deal with two subjects, sexual purity and loving your brother. If a man lives clean and pure in both these areas, he will be well spoken of even in the secular world. But life isn't just about success in the secular world, and our motivation isn't the praise of men or the hope of the good life here and now. First, our hope is in the Lord who will come back with a shout (the Rapture - 1 Th 4.13-18) and our promise is escape from wrath (the day of the Lord - 1 Th 5.1-11). From eschatology, Paul turns to concluding with his wonderful exhortations in 1 Th 5 (the second reason people turn to 1 Th). All of these are meant to guide believers to a life 'well pleasing to God'. Our motivation ought to be the hope of heaven and the promise of God's approval for a life lived for him.
Monday, November 20, 2006
on defining the church (sermon summaries 11.19.06)
The first message this Sunday had the pivotal chapter, Acts 15, as our text. The title I chose was 'How Should Christians Live?' The 15th chapter of Acts is the chapter that settled the Galatian question forever and really sealed the character of the Christian church for all time. The question the Judaizers were placing before the church was one of definition: What is the church? The answer was that the church is not a superior form of Judaism, nor is it simply another meaningless Gentile religion. It is an organism centered around faith in the living Son of God, separate from the world - the world that is Judaism and paganism at the same time.
The Old Testament religion of the Jews had long departed from God's intent, first by centuries of dabbling with paganism pre-exile, second by a few centuries of idolizing the forms of religion itself through the rise of Pharisaism post-exile. Was there ever a pure Judaism? Only in the hearts of some individuals, sometimes more numerous than at other times, but really only on an individual, not a collective basis.
In Ac 15, we see the Galatian dispute arise in Antioch of Syria, after Paul has written the book of Galatians. He has no small disputation with the Judaizers, and the church in Antioch calls for a meeting of the apostles to settle the issue (the last meeting of the apostles as a group). In Jerusalem, once the dispute is engaged, Peter rises to testify in favor of Paul and Barnabas and the 'anti-Law' position. Peter does this, employing very similar language to that with which Paul rebuked him earlier (compare Gal 2.14-18 with Ac 15.10). Peter also points out that Jews will be saved by faith, just like the Gentiles (Ac 15.11), a not so subtle slap to the Judaizers, putting the Jews in second place to the Gentiles. Paul and Barnabas then testify, followed by James the brother of the Lord, whose proposal carries the day. Four requirements are placed on the Gentile church: no food offered to idols, no fornication, no blood, no things strangled. The blood and things strangled are rooted in the Noahic Covenant (Gen 9.1-6) and pre-date the law. The point of the decision is this: The church is going to be an organization where the only entrance stipulation is faith in Christ AND it is going to be an organization that demands separation from the world (all four issues were pagan practices). Today, the church needs to come to grips with this. It is not Galatianism to insist on separation from the world. It is paganism to insist otherwise. Today's church is a pagan church and needs radical reformation.
Our second message dealt with the Third Missionary Journey, Ac 16-18, focusing on Ac 18.9-10, the Lord's encouraging vision to Paul while in Corinth. The title was 'Abased and Abounding'. I began by surveying the frustration of Paul's ministry as he entered Europe for the first time. In Philippi, he is beaten and imprisoned. In Thessalonica, he is driven out of town by a Jewish mob. In Berea, he is better received, but the Thessalonian Jews arrive to stir up trouble again, and he has to hotfoot it for Athens. In Athens, he is mostly mocked and ignored, with only a handful of converts to show for his efforts. When he arrives in Corinth, there is some success, but again rising opposition by the Jews. Paul knew what it was to be abased, he probably thought that he was about to be chased out of Corinth as well. But the Lord comes to assure him, giving him three commands: Fear not, keep on speaking, don't be silent. The Lord also gives him three assurances: I am with you, you will not be harmed, I have much people in this city. This encouragement enables Paul to press on in Corinth where he stays an additional 18 months. During this time the Jews try to haul him to court before Seneca's brother, the noble Gallio, who refuses to hear the case. The leader of the synagogue, Sosthenes, is instead beaten by the Greeks. Interestingly, a Sosthenes is named as an assistant of Paul in 1 Corinthians. It is possible that the Lord changed the heart of Sosthenes (otherwise why specifically mention his name?) At any rate, the Lord granted Paul a fruitful and succesful ministry in Corinth - much abounding. For our own ministry, we need the knowledge of the Lord's presence - he guaranteed it in the Great Commission, this promise is for us all. The Lord may not keep us from trial, but he will be with us to keep us through trial if it comes to that. The knowledge of the Lord's presence is the key to abounding.
Our last message covered the first three chapters of 1 Thessalonians, 'The Testimony of Growing Believers'. Paul wrote to the Thessalonians after being rejoined by Silas and Timothy in Corinth. He longed to be with them, but was prevented, perhaps by the bond Jason posted in Ac 17. In any case, he writes them a warm and affectionate letter designed to help them grow in the faith, something he desired to do by his presence, but could only do by way of letter in his absence. The first three chapters are sort of a 'love letter' between Paul and the church where he thanks God for their encouraging testimony of evident salvation (1.2-5, 9-10), for the remembered testimony of receptive hearts (2.13-16), and last prays for the desired testimony of ongoing faithfulness (3.8-13). The Thessalonian news was an encouragement for the apostle. The growth of Christians in a local church are encouragement for the pastor, and for any other Christians that observe them. We ought to grow for the Lord's sake, but the fact is your growth is a great benefit to those who minister to you.
We had a good day in the Lord with a few visitors who are former members. These folks made some poor choices in the past, and seem to be stuck in those choices at the moment, but we are glad for the opportunity to minister to them once again.
Regards,
Don Johnson
Jer 33.3
The Old Testament religion of the Jews had long departed from God's intent, first by centuries of dabbling with paganism pre-exile, second by a few centuries of idolizing the forms of religion itself through the rise of Pharisaism post-exile. Was there ever a pure Judaism? Only in the hearts of some individuals, sometimes more numerous than at other times, but really only on an individual, not a collective basis.
In Ac 15, we see the Galatian dispute arise in Antioch of Syria, after Paul has written the book of Galatians. He has no small disputation with the Judaizers, and the church in Antioch calls for a meeting of the apostles to settle the issue (the last meeting of the apostles as a group). In Jerusalem, once the dispute is engaged, Peter rises to testify in favor of Paul and Barnabas and the 'anti-Law' position. Peter does this, employing very similar language to that with which Paul rebuked him earlier (compare Gal 2.14-18 with Ac 15.10). Peter also points out that Jews will be saved by faith, just like the Gentiles (Ac 15.11), a not so subtle slap to the Judaizers, putting the Jews in second place to the Gentiles. Paul and Barnabas then testify, followed by James the brother of the Lord, whose proposal carries the day. Four requirements are placed on the Gentile church: no food offered to idols, no fornication, no blood, no things strangled. The blood and things strangled are rooted in the Noahic Covenant (Gen 9.1-6) and pre-date the law. The point of the decision is this: The church is going to be an organization where the only entrance stipulation is faith in Christ AND it is going to be an organization that demands separation from the world (all four issues were pagan practices). Today, the church needs to come to grips with this. It is not Galatianism to insist on separation from the world. It is paganism to insist otherwise. Today's church is a pagan church and needs radical reformation.
Our second message dealt with the Third Missionary Journey, Ac 16-18, focusing on Ac 18.9-10, the Lord's encouraging vision to Paul while in Corinth. The title was 'Abased and Abounding'. I began by surveying the frustration of Paul's ministry as he entered Europe for the first time. In Philippi, he is beaten and imprisoned. In Thessalonica, he is driven out of town by a Jewish mob. In Berea, he is better received, but the Thessalonian Jews arrive to stir up trouble again, and he has to hotfoot it for Athens. In Athens, he is mostly mocked and ignored, with only a handful of converts to show for his efforts. When he arrives in Corinth, there is some success, but again rising opposition by the Jews. Paul knew what it was to be abased, he probably thought that he was about to be chased out of Corinth as well. But the Lord comes to assure him, giving him three commands: Fear not, keep on speaking, don't be silent. The Lord also gives him three assurances: I am with you, you will not be harmed, I have much people in this city. This encouragement enables Paul to press on in Corinth where he stays an additional 18 months. During this time the Jews try to haul him to court before Seneca's brother, the noble Gallio, who refuses to hear the case. The leader of the synagogue, Sosthenes, is instead beaten by the Greeks. Interestingly, a Sosthenes is named as an assistant of Paul in 1 Corinthians. It is possible that the Lord changed the heart of Sosthenes (otherwise why specifically mention his name?) At any rate, the Lord granted Paul a fruitful and succesful ministry in Corinth - much abounding. For our own ministry, we need the knowledge of the Lord's presence - he guaranteed it in the Great Commission, this promise is for us all. The Lord may not keep us from trial, but he will be with us to keep us through trial if it comes to that. The knowledge of the Lord's presence is the key to abounding.
Our last message covered the first three chapters of 1 Thessalonians, 'The Testimony of Growing Believers'. Paul wrote to the Thessalonians after being rejoined by Silas and Timothy in Corinth. He longed to be with them, but was prevented, perhaps by the bond Jason posted in Ac 17. In any case, he writes them a warm and affectionate letter designed to help them grow in the faith, something he desired to do by his presence, but could only do by way of letter in his absence. The first three chapters are sort of a 'love letter' between Paul and the church where he thanks God for their encouraging testimony of evident salvation (1.2-5, 9-10), for the remembered testimony of receptive hearts (2.13-16), and last prays for the desired testimony of ongoing faithfulness (3.8-13). The Thessalonian news was an encouragement for the apostle. The growth of Christians in a local church are encouragement for the pastor, and for any other Christians that observe them. We ought to grow for the Lord's sake, but the fact is your growth is a great benefit to those who minister to you.
We had a good day in the Lord with a few visitors who are former members. These folks made some poor choices in the past, and seem to be stuck in those choices at the moment, but we are glad for the opportunity to minister to them once again.
Regards,
Don Johnson
Jer 33.3
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