"Lutheran ethics is, then, ethics of faith. It can never depart from this center into laws or faithlessness. As faith-centered ethics it does not need to regard worthiness (for the sake of salvation). If it did, it would not be the expression of the free Christian. The man who seeks “worthiness” seeks the nonexistent and thus is a fool and un-free. If he seeks to do God’s will, he is not seeking consequences; they will come. Consequences come without distortion of faith; quest for worthiness inevitably distorts faith and freedom.
For Luther justification was prior to love, which he described as the effect and fruit of faith, the Spirit, and justification; it was not an arbitrary ornament. Thus Lutheran ethics was born in faith. But faith-ethics does not remain idle. ‘The assertion that the just shall live by faith means also that by faith the just shall live,’ writes Lutheran ethicist Joseph Sittler. 'Love is the function of faith horizontally just as prayer is the function of faith vertically.'"
ACCENTS IN LUTHER’S THEOLOGY
Essays in Commemoration of the 450th Anniversary of the Reformation
Pgs. 223-224
Friday, May 28, 2010
Tuesday, May 18, 2010
Is There A Rulebook On Forced Terminations of Pastors?
FOR THE CIRCUIT PASTORS, PLEASE READ THIS FOR THE POINT OF IT - THE METHODS FACTIONS TO OUSTER PASTORS.
By Charles H. Chandler, Executive Director
After facilitating a session of participants’ stories at a Healthy Transitions Wellness Retreat, I was asked, "Is there a rulebook on forced termination [of pastors]?" At every retreat the participants are amazed at the similarities in the forced termination experience.
Several years ago, the psychiatrist assisting with a retreat was appalled as he heard the stories.
He observed three "dynamic" patterns in all of their stories.
First, each minister had been "blind-sided." A group of two or three persons, usually self-appointed, approached the minister without warning and said he/she should resign because of loss of effectiveness. They convinced the minister that the whole church shared their feeling. The "group" presented themselves as merely "messengers" and insisted there was nothing personal about the request. The messengers told the minister they loved him/her and really hated to deliver the resignation request.
Second, while the minister was in a state of shock after being "blindsided," the "group" dumped guilt on the minister. They said the resignation and related conversation must be kept very quiet. If word got out, it could split the church. And, the minister would not want to be known as one who caused a split church! Any negative effect from the minister’s leaving was dumped directly on him/her as though a minister could just slip away and never be missed.
Third, while the minister was still in no condition to make a decision of any kind, the group pressed for a decision. In most cases, a few weeks or a few months of severance was offered — provided the resignation was given immediately and the entire conversation kept quiet. The "messengers" added, "We have to know what you plan to do, because if you refuse to resign or if you talk to other church members, we will take away the severance and call a church business meeting to fire you. Then you will get nothing." Again, the minister was told there was nothing personal about the request. They had to do what was best for the church.
No reasons were given for the forced termination except that the church needed new, more effective leadership.
I have worked with hundreds of ministers who have experienced forced termination. At this point, I have decided a rulebook is floating around out there somewhere and it does suggest that a few disgruntled church members can follow the above listed rules and "kick the preacher out." I’ve never seen it in writing, but its effectiveness can be seen in case after case.
Look with me at some of the fallacies and undesirable ethics endorsed by this phantom rulebook.Though the "messengers" present themselves as representing the vast majority of the membership, according to a survey conducted by Leadership magazine, 43 percent of forced-out ministers said a "faction" pushed them out, and 71 percent of those stated that the "faction" numbered 10 persons or less. The self-appointed "messengers" often horde the inside information, because only 20 percent of the forced out ministers said the real reason for their leaving was made known to the entire congregation. *Frequently, the decision is made by an informal clique without authority. And, I am convinced the statement telling the minister to remain quiet or risk loosing severance money translates, "we do not have the votes to remove the minister via a church vote."
Ministers often remain quiet because they are afraid to take a chance on having nothing with which to house and feed their families. A significant number of ministers have no savings due to inadequate salaries. They often fall victim to the "group’s" argument that remaining quiet is taking the "high road".
Remaining quiet also creates dynamics that make it easy for the church to become a repeat-offender church. The next time a small but vocal group is dissatisfied with the minister, the same old rulebook is consulted and another minister is forced out. Disclosing the secret may be painful, but it is the only way a church is able to stay or become healthy.
As much consideration should be given to leaving a position as is given to accepting a position. Otherwise, the Lord’s leadership has little opportunity to guide the process. A minister does not owe a self-appointed "faction" an on-the-spot answer. Time for prayer and processing with confidants or mentors is vital. Certainly, ministers have the right to take adequate time for healthy decision making.
* David L. Goetz, "Forced Out," Leadership, (Carol Stream, IL: Volume XVII Number 1, Winter 1996) p.42.
From: Ministering to Ministers Foundation, Inc.
http://mtmfoundation.org/Servant/Vol_5_4/v5_4_06.htm
By Charles H. Chandler, Executive Director
After facilitating a session of participants’ stories at a Healthy Transitions Wellness Retreat, I was asked, "Is there a rulebook on forced termination [of pastors]?" At every retreat the participants are amazed at the similarities in the forced termination experience.
Several years ago, the psychiatrist assisting with a retreat was appalled as he heard the stories.
He observed three "dynamic" patterns in all of their stories.
First, each minister had been "blind-sided." A group of two or three persons, usually self-appointed, approached the minister without warning and said he/she should resign because of loss of effectiveness. They convinced the minister that the whole church shared their feeling. The "group" presented themselves as merely "messengers" and insisted there was nothing personal about the request. The messengers told the minister they loved him/her and really hated to deliver the resignation request.
Second, while the minister was in a state of shock after being "blindsided," the "group" dumped guilt on the minister. They said the resignation and related conversation must be kept very quiet. If word got out, it could split the church. And, the minister would not want to be known as one who caused a split church! Any negative effect from the minister’s leaving was dumped directly on him/her as though a minister could just slip away and never be missed.
Third, while the minister was still in no condition to make a decision of any kind, the group pressed for a decision. In most cases, a few weeks or a few months of severance was offered — provided the resignation was given immediately and the entire conversation kept quiet. The "messengers" added, "We have to know what you plan to do, because if you refuse to resign or if you talk to other church members, we will take away the severance and call a church business meeting to fire you. Then you will get nothing." Again, the minister was told there was nothing personal about the request. They had to do what was best for the church.
No reasons were given for the forced termination except that the church needed new, more effective leadership.
I have worked with hundreds of ministers who have experienced forced termination. At this point, I have decided a rulebook is floating around out there somewhere and it does suggest that a few disgruntled church members can follow the above listed rules and "kick the preacher out." I’ve never seen it in writing, but its effectiveness can be seen in case after case.
Look with me at some of the fallacies and undesirable ethics endorsed by this phantom rulebook.Though the "messengers" present themselves as representing the vast majority of the membership, according to a survey conducted by Leadership magazine, 43 percent of forced-out ministers said a "faction" pushed them out, and 71 percent of those stated that the "faction" numbered 10 persons or less. The self-appointed "messengers" often horde the inside information, because only 20 percent of the forced out ministers said the real reason for their leaving was made known to the entire congregation. *Frequently, the decision is made by an informal clique without authority. And, I am convinced the statement telling the minister to remain quiet or risk loosing severance money translates, "we do not have the votes to remove the minister via a church vote."
Ministers often remain quiet because they are afraid to take a chance on having nothing with which to house and feed their families. A significant number of ministers have no savings due to inadequate salaries. They often fall victim to the "group’s" argument that remaining quiet is taking the "high road".
Remaining quiet also creates dynamics that make it easy for the church to become a repeat-offender church. The next time a small but vocal group is dissatisfied with the minister, the same old rulebook is consulted and another minister is forced out. Disclosing the secret may be painful, but it is the only way a church is able to stay or become healthy.
As much consideration should be given to leaving a position as is given to accepting a position. Otherwise, the Lord’s leadership has little opportunity to guide the process. A minister does not owe a self-appointed "faction" an on-the-spot answer. Time for prayer and processing with confidants or mentors is vital. Certainly, ministers have the right to take adequate time for healthy decision making.
* David L. Goetz, "Forced Out," Leadership, (Carol Stream, IL: Volume XVII Number 1, Winter 1996) p.42.
From: Ministering to Ministers Foundation, Inc.
http://mtmfoundation.org/Servant/Vol_5_4/v5_4_06.htm
Wednesday, May 5, 2010
The Word Finds the Sin and Cleanses It.
Psalm 119:9 "... according to Your Word."
It is the a profound mystery and blessing that God's Word is the only lens by which we can observe our sinful uncleaness, and the same time, is the only means by which simple water is able to cleanse us from all our unrighteousness.
"... as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish." Ephesians 5:25-27 (ESV)
It is the a profound mystery and blessing that God's Word is the only lens by which we can observe our sinful uncleaness, and the same time, is the only means by which simple water is able to cleanse us from all our unrighteousness.
"... as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish." Ephesians 5:25-27 (ESV)
Service or Service -
An excellent commentary on what is so desperately wrong with people's view of worship and service as the people of God from Pastor Peters of Clarksville, TN.
WEDNESDAY, MAY 5, 2010
Paul McCain over at Cyberbrethren has posted a new story about a church in St. Louis that canceled services on Sunday morning in order to do service in the community. There is nothing earth shattering in the video except one more completely mistaken idea about what we do on Sunday morning.
In comments you hear one woman suggest that putting a few cookies in a baggie and giving it to someone is more concrete and real than just "praying for them." In another snippet you hear something to the effect that making a difference is what we are here for and not simply going to church.
So what have we learned? Cookies are more powerful than prayer and that Sunday morning makes no difference. Alas, we might take comfort that this congregation was not a Lutheran one -- except that there are Lutheran ones who feel like this might be a good idea and there are Lutherans who might voice their faith in exactly the same way we hear prayer and cookies compared.
I am going to skip over the prayer and cookies thing for now and comment only on the idea that what we do on Sunday morning makes no real difference in this world or for this life -- at least not in comparison to other forms of worship or the good works that we do in the world. It is a sad reality when what we do on Sunday morning as the Church is seen as something which makes no difference. It betrays a false understanding of why we gather, of what the Lord does among us, and of the import of what He does for this mortal life.
I have often heard people complain that nothing changed after worship -- that they were expecting a lightning bolt moment of revelation or understanding or spiritual clarity and all they got was sins forgiven and the pledge of eternal life. I feel so bad for them -- not because they came away empty handed but because what was in their hands was of such little value to them. It is for this reason that folks fall away from the faith and from their lives within the congregation. It is for this reason that people shop churches looking for an experience new and different because they have grown tired and bored with the liturgy and the means of grace. It is for this reason that congregation ditch the liturgy in favor of something inspiring, entertaining, and relevant (at least as the average non-church person might define them).
The problem is not with what the liturgy and the means of grace offer but how we value them. We live in a world less of sin and its death than disorders of which we are not at fault and limits upon our happiness and quality and quantity of life which can be enlarged through spirituality, science, and technology. We live in a world where forgiveness is less important than self-realization, where our identity flows more from getting what we want than changing the values resident in our hearts. We live in a world where a few moments of do gooding fulfills our desire for meaningfulness, relevance, and spirituality -- more than the Word of God proclaimed and taught and the Sacrament of the Altar eaten and drunk in faith. We live in a world where people would quickly exchange the Divine Service of the God who comes to His people to bestow upon them His gifts for the feeling that I made a difference today.
This is a wake up call. Our people are not so sure why they come or should come to Church on Sunday morning. They have been taught by the values of the world around them that cookies are better than prayer and a lunch for a homeless shelter is the rough equivalent of feasting upon the Body and Blood of the Lord Jesus Christ. They have been taught that good works are the easy things you can do once in a blue moon, without really inconveniencing yourself or your life, and then you can get back to your me-centered life without guilt -- you make a difference and you did enough good to bypass the guilt path for a while.
I am not advocating a choice between Service and service -- they can and must go together and it is in the Service of God's House that we are equipped for the service to the world which God bids us do in His name. I am not suggesting that Sunday morning without this service to neighbor is enough for us to barely get by the minimal expectations or requirements of God. I am not saying that we should not be making lunch at the homeless shelter. I am not saying we need to yell at people for being so shallow as to believe cookies and prayer are roughly equal or that there is something wrong with them because they have coming to worship for so long and they still do not know why they are there.
I am saying we who call ourselves Pastors have much to account for to God and much to do in preaching and teaching so that our people do not fall victim to such fallacies and false ideas. I am saying that we need to speak about and model to our people the value of the Sunday gathering around the Word and Table of the Lord, what we receive there and what that grace is given for. I am saying that we need to equip our people to know what it is they receive in the means of grace on Sunday morning, so that they might accurately value this grace given in Word and Sacrament, and that it might bear the fruit of good works in their lives because it has called them, gathered them in, enlightened them, and sanctified them to be members of Christ's body by baptism and faith.
POSTED BY PASTOR PETERS AT 7:39 AM
http://pastoralmeanderings.blogspot.com/2010/05/service-or-service.html
WEDNESDAY, MAY 5, 2010
Paul McCain over at Cyberbrethren has posted a new story about a church in St. Louis that canceled services on Sunday morning in order to do service in the community. There is nothing earth shattering in the video except one more completely mistaken idea about what we do on Sunday morning.
In comments you hear one woman suggest that putting a few cookies in a baggie and giving it to someone is more concrete and real than just "praying for them." In another snippet you hear something to the effect that making a difference is what we are here for and not simply going to church.
So what have we learned? Cookies are more powerful than prayer and that Sunday morning makes no difference. Alas, we might take comfort that this congregation was not a Lutheran one -- except that there are Lutheran ones who feel like this might be a good idea and there are Lutherans who might voice their faith in exactly the same way we hear prayer and cookies compared.
I am going to skip over the prayer and cookies thing for now and comment only on the idea that what we do on Sunday morning makes no real difference in this world or for this life -- at least not in comparison to other forms of worship or the good works that we do in the world. It is a sad reality when what we do on Sunday morning as the Church is seen as something which makes no difference. It betrays a false understanding of why we gather, of what the Lord does among us, and of the import of what He does for this mortal life.
I have often heard people complain that nothing changed after worship -- that they were expecting a lightning bolt moment of revelation or understanding or spiritual clarity and all they got was sins forgiven and the pledge of eternal life. I feel so bad for them -- not because they came away empty handed but because what was in their hands was of such little value to them. It is for this reason that folks fall away from the faith and from their lives within the congregation. It is for this reason that people shop churches looking for an experience new and different because they have grown tired and bored with the liturgy and the means of grace. It is for this reason that congregation ditch the liturgy in favor of something inspiring, entertaining, and relevant (at least as the average non-church person might define them).
The problem is not with what the liturgy and the means of grace offer but how we value them. We live in a world less of sin and its death than disorders of which we are not at fault and limits upon our happiness and quality and quantity of life which can be enlarged through spirituality, science, and technology. We live in a world where forgiveness is less important than self-realization, where our identity flows more from getting what we want than changing the values resident in our hearts. We live in a world where a few moments of do gooding fulfills our desire for meaningfulness, relevance, and spirituality -- more than the Word of God proclaimed and taught and the Sacrament of the Altar eaten and drunk in faith. We live in a world where people would quickly exchange the Divine Service of the God who comes to His people to bestow upon them His gifts for the feeling that I made a difference today.
This is a wake up call. Our people are not so sure why they come or should come to Church on Sunday morning. They have been taught by the values of the world around them that cookies are better than prayer and a lunch for a homeless shelter is the rough equivalent of feasting upon the Body and Blood of the Lord Jesus Christ. They have been taught that good works are the easy things you can do once in a blue moon, without really inconveniencing yourself or your life, and then you can get back to your me-centered life without guilt -- you make a difference and you did enough good to bypass the guilt path for a while.
I am not advocating a choice between Service and service -- they can and must go together and it is in the Service of God's House that we are equipped for the service to the world which God bids us do in His name. I am not suggesting that Sunday morning without this service to neighbor is enough for us to barely get by the minimal expectations or requirements of God. I am not saying that we should not be making lunch at the homeless shelter. I am not saying we need to yell at people for being so shallow as to believe cookies and prayer are roughly equal or that there is something wrong with them because they have coming to worship for so long and they still do not know why they are there.
I am saying we who call ourselves Pastors have much to account for to God and much to do in preaching and teaching so that our people do not fall victim to such fallacies and false ideas. I am saying that we need to speak about and model to our people the value of the Sunday gathering around the Word and Table of the Lord, what we receive there and what that grace is given for. I am saying that we need to equip our people to know what it is they receive in the means of grace on Sunday morning, so that they might accurately value this grace given in Word and Sacrament, and that it might bear the fruit of good works in their lives because it has called them, gathered them in, enlightened them, and sanctified them to be members of Christ's body by baptism and faith.
POSTED BY PASTOR PETERS AT 7:39 AM
http://pastoralmeanderings.blogspot.com/2010/05/service-or-service.html
Subscribe to:
Posts (Atom)