In this installment of the Church Refugee Sanity Guide, I take a fresh look at the topic of evangelism and discipleship apart from traditional theology, mindsets, and methods.
Part Four of the Church Refugee Sanity Guide, presents ways to recover from the pain we will likely experience in our relationships (church, family, and friends) when we are misunderstood because we no longer participate in traditional forms and expressions of “church.” If you or someone you know has been damaged, accused, threatened or other wise spiritually abused in a religious atmosphere, I entreat you to watch this video (as well as Part Five that will be coming next in this series). I think they are the most helpful and practical things I have ever done in this regard.
I am often asked: When is it appropriate to challenge or confront my church leadership? There is a full spectrum of opinions about the definition and expression of leadership in the church. There is also a broad spectrum of opinion on if, when, and how to confront church leadership. Jesus is our example in this matter, whether we like His example or not. Take my little “Leadership Legitimacy” survey and discover what Jesus would have you do.
The expression of pastoral ministry in the church can tend to aggregate at extremes in the Body of Christ. On the one hand you can have pastors who are oppressed by domineering and controlling board members and elders, whose mission in life seems to be to be to break pastors down and keep them in poverty. On the other hand, you can have pastors who think themselves as demi-gods at the top of a pyramid hierarchy who think people are little more than resources given by God to them to fulfill carnal ambition rooted in insecurity and thinly veiled as “corporate vision.” In Part One here, by my friend, Nick Vasiliades, explains why fundamental values and ideas in most western churches of how pastors are expected to function are the underlying reasons for so many misconceptions and malpractice of one of the necessary, precious, and legitimate gifts of the resurrected and ascended Lord to His church. Is it possible to be a supernaturally gifted “carer of souls” and avoid reactionary expressions? Yes, but not as long as we cling to biblically baseless definitions, values, and expressions of pastoral ministry.
Recently, I had the privilege of spending an hour and a half in the manifest presence of God. What made the experience so unique is all the things that many of those reading this have been conditioned to believe are necessary for such a thing to occur in a meeting (a good crowd, prolonged praise and worship, sermon/ministry of the “word,” prayer, altar call, heart wrenching repentance, whatever, were all absent. How can that be possible?
Building a culture of honor is a much bandied-about phrase these days in many non-denominational and “apostolic and prophetic” groups. On the one hand, you have our civic culture of rabid individualism and egalitarianism. It’s in the ditch of disregard and disdain for any concept of honor or respect. In the opposite ditch is a reactionary response to this cultural slide: honor that is non-relational, coerced, demanded, and required because of ungodly measures of rank and status. Both ditches are at work in the body of Christ, and both are wrong. The issue is not the legitimacy of honor. The problem is the values and ideals of what constitutes honor in a kingdom context, and why, how, and to whom it is due.
Dr. Bruce Alexander of Simon Fraser University in Vancouver, BC reconsidered a famous lab experiment done in the 1970s involving addiction. He pondered that the presumptions behind the science could be flawed and incomplete. The scientific experiment in the 1970s involved a lone rat in a rat cage with two water bottles. One was laced with cocaine and the other just water. In this well-known experiment, it was allegedly proven that nine out of ten rats in the rat cage will go back, again and again, to the cocaine bottle until they killed themselves. The conclusion taken from this experiment was that the rats were hopelessly chemically addicted to the point of suicide. Not so fast.
How should we fund ministry efforts (local and trans-local) in the kingdom of Jesus Christ, in a new covenant, grace-based, non-coercive way in community? On the one hand there’s the way we’ve been doing it for centuries, that I hope to have convinced you in this book is at least lacking if not utterly broken: tithe to an impersonal institution to support a professional class of full-time clergy who are the real “ministers.” On the other hand, there are the more reactionary elements who believe that no individual, under any circumstance, should be compensated in preference over an another, as we are all equal as “ministers”–the gift of hospitality is as worthy of compensation as preaching and teaching.
Recently I have been blessed with the expansion of relationship with brothers and sisters outside my direct church family. Like the gospel will do, and like Jesus will do, those lines become blurred and the family just becomes, well, more family: still the church–still the body–just more connected. However, it didn’t take long for me to realize that doctrine can be a relational stumbling block in the “extended” family.
Is there a better way to express a culture of giving and receiving than blindly throwing ten percent into the mouth of a voracious, impersonal, non-relational, religious machine that consumes resources like the Borg assimilating the universe?[i] I think there is.
But there as many opinions on this topic as there are believers!