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Posts Tagged ‘Assemblies of God’

On Training Shepherds

A short time ago I wrote a blog article entitled “Training Shepherds.” I attempted a modern-day parable of sorts.  It was a word picture in parable form of what I think has been the evolution of clergy or pastoral training for many churches and their denominations.  In this article, I would like to explain my understanding and thinking of this subject.

I make no claims to having all the answers. I also readily acknowledge that all forms of education and mentoring have their own problems inherent in them.  There is no perfect system.

That being said, I have the unique position of observing the changes of pastoral training over a number of decades. First through my parents’ eyes as they are products of an older system of training and mentoring.  Second through my own eyes as I followed years later in my own training, through the evolved institution, and now as I hear and observe close peers who children are attempting to go through the same institution with its still further changes.  These changes are what I attempted to portray in my parable “Training Shepherds.”

Also, I maintain close ties to individuals who work within the education institution that my parents and I graduated from years ago. So, I have had the opportunity to hear the challenges and concerns from inside it.  They are similar to the ones I have heard from friends in other higher religious education institutions which try to train people for ministry.  So, I feel that many of the issues are the same across the board.  The places and faces change but the stories remain the same.

Finally, a study of the history of various religious institutions and their development over time tells us that these developments seem to be normative. The consequences for affiliated churches and denominations who accept their graduates into clergy status seem to be universal.  It would seem that no institution’s original mission and calling has ever succeeded its own success.

To provide full disclosure, I was raised in the Assemblies of God denomination. My parents, right out of high school, attended what was then Northwest Bible Institute, which was originally part of Calvary Temple Assembly of God in North Seattle, Washington.  Their final years (’59, ’60), the school moved to its own location near Kirkland, Washington, on an old military base near Lake Washington.

Like my parents, I attended what had become Northwest Bible College, later shortened to Northwest College as it took on more liberal arts studies for other careers. I earned a Bachelor of Arts degree.  Then, while my wife completed her B.A. in Elementary Education, I completed a Bachelor of Theology degree.  After college, I went on to a couple ministry position and then attended the Assemblies of God Theological Seminary in Springfield, Missouri, where I earned a Master of Divinity degree.  Afterward, I continued in ministry in Assembly of God churches.

I very much appreciate the education I received at both of the schools I attended. I have no “sour grapes” to harvest and serve up.  This serves as only my recollections and observations in hopes that a healthy dialogue will be generated concerning the education and training of people for ministry in whatever church, denomination or field of service in which they feel called to serve.  It is a distillation of many hours of conversations with friends in and out of ministry, other friends involved in Christian higher education, and personal experience and studies.

In part, we become the product of our own making. This is no less true of institutions than it is of individuals.  Each decision and subsequent action has a ripple effect that we cannot always predict but will nevertheless in the end make or remake us.  Sometimes, our assumptions based upon what others are doing around us can be a basis for those decisions and actions.  Otherwise, how is it that so many end up in the same place even though each one determined that it would not be so?  We assume that taking the same road traveled by others will bring us to a different conclusion because we will travel it better and more careful.

I surmise this is often what happens to denominations and their institutions of higher education. Consider the history of some of America’s greatest halls of learning.  They began as places for training clergy.  Their early stories include historical figures that played major roles in pastoral, missional and theological works.  Now, however, they are bastions of the most liberal type of education – far from “Christian” higher education and no where near their original intent to train people for ministry.  What happened?

I suspect that what happened is not all too different from what we see happening today in many Evangelical colleges and universities. There is a declension towards taking the road everyone else is taking to be “successful.”  Changes are made to increase enrollment to increase revenue so that the school can grow to increase enrollment to increase revenue, ad infinitum.

This is in no way to suggest that a Christian liberal arts education is undesirable. It is a wonderful thing.  Many evangelical colleges and universities are doing this very well.  However, the point I am attempting here is all about maintaining the original mission of training people for ministry work in churches and mission fields.  Can a school accomplish both?  Perhaps.  I do not know because I do not know of a good example of it.  Usually, one must gives way to the other and it usually comes down to “bucks and butts” – how much money students and their desired degrees bring in and how many students each area of study itself attracts.

When a school expands to accommodate other fields of study, it by necessity must give up something it is already doing. It is a general rule of life that one cannot say “Yes” to something without saying “No” to something else.  At the same time, saying “No” to some things allows one to say “Yes” to things that really matter.  We would like to believe that we can do everything at all times equally well.  However, it is hard to point to a successful example of it.

So, this is not to critique a Christian liberal arts education. If that is the stated goal and mission of the Christian school of higher education, then we can be satisfied with it and move on.  There are many great Evangelical school that are doing a great job of accomplish this mission.  However, this is a critique of the present state of educating and training clergy persons.  It is my observation that we seem to be “losing the battle” of training and equipping young people for ministry.  I say this as a pastor within the church and denomination.

I know that within the Assemblies of God denomination the median age of ministers keeps rising, there are not enough young ministers entering ministry as pastors or missionaries to replace those who are retiring, and there are not enough individuals willing and able to pastor the growing number of small churches who are presently left with no pastor. This does not even begin to address the needs of individuals who are needed to pioneer new ministries.  This dilemma is repeated in other denominations according to my circle of ministry friends.

When my parents attended what was then Northwest Bible Institute, almost all of the students attending were exploring or pursuing the possibilities of active ministry of some kind. Did all of them end up in full-time ministry?  No.  However, it was the purpose and goal of the school to be a place where that could be explored under the guidance of experienced pastors, solid Bible teachers, and exposure to ministry in various forms.  Many, many individuals did leave the school to go on to become missionaries, pastors and evangelists.

Today, at what is now Northwest University, the number of students in the School of Ministry numbers hardly more than a dozen. This is out of a school population of around one thousand.  Slightly more than one-third of the students even come from an Assemblies of God church.  So, while the school has grown in popularity for a wide diverse audience interested in pursuing a Christian education for careers in medicine, business, education, etc., it has lost its connection to its core constituency and mission.  (Incidentally, I remember when I was at Northwest and there was concern when the number of ministry students in training fell under 100.)

This may be a natural consequence of decisions made to broaden the mission of the school. If that is what it is (and I am certain it is) and if everyone is alright with this (and it seems that most people are, in fact, aligned on this point), then church and denominational leaders must quit agonizing over their loss.  Move on.

The question that must be answered and one that needs to be acknowledge may lie outside what the present institution (Northwest University) can offer isWhere do we go from here to adequately train people for ministry?  How can we challenge more young people to consider full-time ministry of service rather than simply a career to make money?

Hayas Lake Drainage and Meadow, Roslyn, Washington, September 2010

Hayas Lake Drainage and Meadow, Roslyn, Washington, September 2010 ©Weatherstone/Ron Almberg, Jr. (2010)

As I suggest in my parable “Training Shepherds“, we may need to return to the original model and original mission – or some variation of it. Let me suggest why training up people for ministry under the tutelage of elder pastors and local churches may be a better way forward:

  • Financially – The cost of receiving an education from a private Christian school is prohibitive for people wanting to enter full-time ministry.  The reason for this is that the vast majority of our churches are small churches who can barely pay the living expenses of a pastor.  Forget health insurance, retirement contributions or saving because most pastors that I know in these congregations are just able to get by on the churches salary.  Most of them are bi-vocational, which means they have another job or career that supports them in ministry.  This is not to put down small churches (they make up most of our churches) or the communities they serve.  It is simply the reality that is too often forgotten by student and institution alike.  Many elder-shepherds have graduate degrees and many years of experience of exegeting and teaching the Bible, they will be able teachers.  Likewise, with the availability of online classes, correspondent courses, and seminar course work, a student would be able to receive a very fine education without the cost of paying full tuition for attending a school campus.  This would allow a local church to also invest in the education and training of the student, which is something that does not happen too often now because of the disconnect between the churches and their institutions of higher learning.
  • Educationally – I have often wondered if removing someone from ministry context, sequestering them on campus for four years and then sending them back into ministry contexts was the best way to train young people for ministry.  I chose ministry late in my education career.  It is one of the reasons why I went to seminary.  Even though I was heavily involved in my churches throughout my educational experiences, I really had very little real chance to experience ministry by shadowing someone in ministry, being mentored by an elder or being required to do something substantive in a ministry situation.  For my M.Div. practicum, I wrote an ushers and greeters manual for our church.  While it was a great exercise and I hope a help to my church, I never once was asked or challenged to be involved as an usher or greeter.  So, a writing project was to suffice fulfillment for my graduate “practicum”.  (Perhaps I need to look up “practicum” again.)  Classroom education cannot replace hands-on experience.  Knowledge of the Bible cannot substitute for knowledge of working with people in all sorts of life situations.  Learning under the tutelage of a professor what church books, constitution and bylaws and ministry meetings should be like can never fill the gaping hole left by the lack of handling them.  The hands-on experience and knowledge gained in ministry context is paramount to training and equipping.  It needs to be done before one is launched into ministry of any kind.
  • Relationally – While I look back with fondness on almost all of my professors in Bible college and seminary, the relationships that have stuck with me and continue to shape me are my peers in ministry.  Helping young people in ministry establish a mentoring relationship with an elder-pastor will carry them a long way into their ministry years.  In their turn, one day they will have the opportunity to give time to mentoring and training someone else.  This relationship can work both ways.  For the elder-shepherd will find his or her own ministry and life challenged by the fresh generational perspectives and energies of those placed under his or her care.  This will enable an opportunity to hold on to unchanging truths and practices while also embracing new ides and approaches to ministry.  The one in training will gain from the years of experience and the wisdom of someone who has been successful in ministry by learning unchanging truths and exploring opportunities.  The whole church would benefit from the synergy that results from such an association.

These are broad ideas and applications. However, the crisis of calling and training new shepherds for the Master’s fields and flocks is important.  Is it critical?  I do not know, but I hope we figure out some way to return to the important mission of calling and equipping people for ministry in an effective way before it becomes so.

What is evident is that what most churches and denominations are attempting to do is not working. When we look at developing churches in other places around the world, their model does not look anything like ours in the United States.  In many of these places, the number of followers of Christ and churches is growing so fast that it is difficult to keep up with training shepherds.  When one examines them, it appears that they took the pages right out of our original plans and approaches.  So, if it seems to work for them, maybe we need to go back to what we did at the beginning of our development, albeit with the advantages we have today with modern resources and tools.

A missional approach is perhaps exactly what we need to focus upon again. Returning to our original calling and mission when it comes to specifically training people for ministry may lead to different answers than what I have suggested here.  I am not in a position of influence to affect such a course for others.  However, until things do change, I know what I will be recommending to those who ask me about going into ministry and the best way to be trained, “Find a place that is focused on its mission and calling to train for pastoral ministry and that will give you experience in ministry.  Go there.”

©Weatherstone/Ron Almberg, Jr. (2010)

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Some of the best stories are the ones that no one ever hears. We all like success stories.  Everyone likes to vicariously live through the success of others.  Some may even aspire to be like those they hear about in the stories.  This is no less true for small churches and their leadership.

Leaders of small churches can get caught up into the success stories of larger sister congregations and think their means of successful ministry lies along a similar path. That may sometimes be the case.  However, I predict that more often it is not.

At the same time, because the successful stories of small congregations and their leaders have no platform to be told, there are countless success stories of successful small churches to go largely unshared. Theirs are the stories that no one ever hears.  No one writes a book about it.  Church leadership magazines do not feature them.  Their leadership is not taken on the church growth speaking circuit.  They are not highlighted at any national conferences.

Imagine a church that is reaching ten percent of its surrounding community. Some small churches are doing just that while many large churches in larger contexts cannot even come close to that kind of impact.  Or, imagine a church that plays a prominent role in virtually every young person’s life in its local community school.  Once again, this is a feat difficult to replicate in a larger urban or metroplex setting.

While this church may not ever run more than one hundred or a hundred and twenty-five, its budget barely reach six figures, and its lack of resources obvious in comparison with larger churches, it nevertheless has a big story to tell. It has a big imprint in its community.  The congregation is well known and well accepted by everyone.  Similarly, its leadership is welcomed and invited by the majority of the community.

A friend of mine from Alaska, who has pastored small churches his entire life, mentioned to me recently, “I have pastored in smaller towns my entire life and find great opportunities to have influence and access.  It is easier to use media, easier to find partners like Rotary, VFW, community leaders and community colleges. Longevity in the smaller community is another great asset. Longevity builds trust in a community” (James D. Duncan).  His encouragement to small churches and their pastors is not to be intimidated by larger churches and their leaders but “make your size work for you.”

The possibility to network and have influence in smaller communities is one of the big stories that go untold about smaller churches. Community, school, and social club leaders are often sitting in their congregations or available for a casual meeting at the local diner.  Instead of focusing upon what the church does not have, the most important thing a congregation can do is focus upon what it does have and use those strengths and relationships.

Tuck Lake, Wenatchee National Forest, Cascade Mountains, September 2010

Tuck Lake, Wenatchee National Forest, Cascade Mountains, September 2010 ©Weatherstone/Ron Almberg, Jr. (2010)

When I pastored a small Assembly of God church in Quilcene, Washington, I made it a point of networking with the other pastors. This is sometimes difficult.  However, I have found more often than not that pastors of small communities are easier to get together than ones in larger towns and cities.  In this particular Pacific Northwest logging community, the pastors of the four local area churches gathered once or twice a month for coffee and prayer at the local store.

Out of these meetings there began a collaboration of ministries. No one congregation dominated the community.  However, we realized that when we put all of our congregations together that we represented almost one-third of the population of our community.  That was a pretty startling statistic for this area!  We realized that together the kingdom of God could have a big imprint upon this rural community.  That is precisely what happened for the next few years until pastoral changes began to take place.

One example was that the Presbyterian church in town, which was an aging congregation, had plenty of money but not many kids or young people. Our church, on the other hand, had plenty of kids and young people but lacked sufficient funds and workers.  So, for several years, we combined our resources to provide a week long Summer Vacation Bible School program that was outstanding.  We all impacted the kids and families of our community.  Plus, the Presbyterian church picked up a few younger families that had stopped attending quite some time before.  There was new excitement for what was being offered for their children.

A small church that seeks to use its strengths for God’s glory can end up having a big story to tell in its community. This is particularly true if it is willing to reach outside its own walls and find ways to network and collaborate with others.  For small communities, that lack of activities for kids and young people can be one such opportunity.  However, the opportunities may also be in a retirement center, food bank, or local school.

There is no replacing the hard work of prayer and meeting people. Prayer attunes the heart and soul to the Spirit of God’s direction.  However, just as important, is positioning one’s self in places to meet others so that one is available for “God appointments” and “God moments.”  In these times, opportunities arise or needs where the church may serve are made known.  Without being there, opportunities are wasted.  Without prayer, opportunities can be blindly missed.

There are many churches and their leaders who understand this simple strategy for success. It simply asks the questions, “What is God doing in our community?” and  “Where is God at work in our community?”  These two questions assume God is already at work by his Holy Spirit.  As his followers, we are the ones that must become attuned to it.  This is much different than “trying something” and praying that God will bless it or continuing to do the same old thing and praying that God will bless it like he did in the past.

This approach also asks the questions, “Where does God want to make a point of contact in our community?” and “Who does God want us to serve to reflect the light of his glory?”  These two questions are very missional.  They assume that the believers have already dedicated themselves “to go where you want me to go dear Lord.”  It also assumes that perhaps the work God really wants to accomplish is not inside the walls of the church building but out in the lives of those his Holy Spirit is already drawing to himself.

If any church – large, medium or small – is going to write a big story that glorifies God, it will require courage to sometimes try something not done before. It may require letting go of things always done before.  Often, when we say “Yes” to something, it also means we must say “No” to something else.  But when we say “No” to what is not of first priority, we get to say “Yes” to what is most important.  And, in this case, it just may have eternal consequences.

This may lead to some surprising results.

  • The church that invests itself in the families and kids of its community to put on a free Kids Festival just before school starts each year, which has given it influence in the lives of those families and kids the rest of the year.
  • The church that supports the local art festival, which has opened up relationships with community leaders.
  • The church that has committed to minister to a local nursing home by offering worship services and regular visitation followed-up with cards to family contacts of the nursing home patients, which has impressed not only the staff and leaders of the nursing home but immensely blessed the families and patients.
  • The church that has taken on the responsibility to make sure the local food bank is staffed and stuffed with goods, which has given it contacts with people it would never otherwise ever see or hear.
  • The church that offers after-school tutoring three days a week to help kids who need the extra time to succeed in school.
  • The church who has no kids in Sunday School and is made up of mostly older adults with no children at home but who offer free childcare two Fridays a month for a “Parents Night Out” and then use the time to reach and teach the children who come about Jesus.

Just as there is no “cookie cutter” ministry success model, neither is there a “cookie cutter” story template that can be laid from one community to the next. Each congregation’s profile is different.  Every community context is different.  However, God is at work everywhere and in every place.  It is up to each small church and its leadership to find the story God wants to tell that will bring him glory.  It may be a story of his glory that you have not heard before but the wonder of it all is that each of us can be a part of it.

©Weatherstone/Ron Almberg, Jr. (2010)

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Every congregation and its leadership, if it is missionally minded at all, struggles with being relevant in its community context. It will ask the questions:  Do we communicate our message in a way so that people can hear it?  Do our ministries and programs really meet the real needs of real people?  Is our message getting outside our own “four walls” and to people who are spiritually far from God?  In the end, what these and other questions like these want to know is simply, “Are we making a difference in our community and the lives of those in our congregation?

In my last article about small churches called “Small Church Big Impact“, I tried to emphasize the need for the small church to discover its own God-given “spiritual DNA”: spiritual gifts, talents and resources. Focusing upon what it does have instead of what it does not have empowers the small church to fulfill its unique mission in God’s plan.  As I explain in my article, resisting the temptation to think that it must follow some other “successful” church model is key to this.

Most of the conferences and books available to churches and their leadership are geared toward large churches (350+ adherents).  Most of the popular stuff is produced by mega-churches (2,000+ adherents).  This leaves out the vast majority of churches, which are small and in rural contexts, though many are also in small cities and even suburban and rural settings.  The point is that the available resources for helping a small congregation and its leadership to succeed are almost non-existent.  The message to these churches is that they are not “successful” nor are they relevant.  However, nothing could be further from the truth!

My personal experience among small Assembly of God congregations, some of whom were “Home Missions” churches, is that they not only can be relevant but they can be very successful in their ministry context. They may not win the “fast growing church” award or the “largest church” award but they are uniquely position to have a very large ministry in a small community context.  If we were to measure impact by percentages, these small community churches would be much more successful and relevant than their mega-church metropolitan counterparts.

How is this possible? In my previous article, “Small Church Big Impact“, I outlined some critical thinking that makes this possible.  Let me now take this to a practical level and suggest some ways and give some examples of how this is possible.  Here are three simple steps:

  • First, clearly define what you are called to accomplish in and for God’s Kingdom.
  • Second, create a simple strategy of how you are going to accomplish it.
  • Third, do not let anything get in the way of these two things.

Sounds simple, right?  It is not. Anyone who has done church ministry for very long will tell you that there are a lot of things that will come along to distract a congregation and its leadership.  A new opportunity arises and, instead of asking how it fits with the first two steps above, there is immediate pressure to “do something.”  A new individual or family arrives and their ideas and past experiences push the limits of those two steps.  Someone comes back from a church conference or visiting another church and wants to push the church to do it just like them.

This is not to say that how a church thinks of itself and the strategies it uses will not change. They will change.  Hopefully, however, that change will take place intentionally with the previous things discussed in mind: spiritual gifts, talents, resources and sense of mission to accomplish.

When I arrived in West Richland, Washington, to begin pastoring a small congregation there, I found a congregation that was pushing the limits of what it could and was exhausted. Like many other small churches, they were attempting to keep up with the larger churches in the community.  Some of that was driven by a fear that if they did not attempt to do so they would lose people to those larger churches and their ministries.  Regardless, a number of leaders, especially in the children’s and youth ministries, were facing burnout.

Change even in a small congregation does not happen over night. It took some time to get everyone to on the same page as to what was the simple mission of the church.  We prayed and looked to Scripture and finally settled upon two simple things: make strong disciples and attempt to reach people far from God.  Next, we asked ourselves what were the simplest and most strategic ways to accomplish these two things.  Things changed for the better.

As a congregation we decided that attempting to do all of the children’s and youth programs were not possible without the required number of people. Many of our congregants were involved in two, three and four ministries.  That pace was not sustainable nor was it healthy.  So, we simplified.

We wanted to make sure we discipled our children and young adults.  Since most of our congregation was made up of young families, we gathered together to strategize. Soon, we settled upon the idea of moving all of our Christian Education or Discipleship to Wednesday evenings.  Wednesday evenings were to become our strategic discipleship nights for everyone.

The tough change was eliminating Sunday School. We lost one family because they could not see going to a church that did not have a traditional Sunday School (even though they did not regular attend it).  However, this made Sunday mornings much easier for our young families.  Sunday mornings were dedicated to worship experiences either together as a whole congregation or specifically for children.  We created children’s church worship teams that rotated monthly to provide worship experiences for our children.  Some of our youth were involved in helping to lead.

This whole process took about 18 months. We first decided that it was something we were going to experiment with to see how it worked.  We figured that we could always go back to what we were doing if it did not work.  However, it ended up being a huge success for those involved in these ministries as well as for our families.  We found that what we were able to provide was much more effective and meaningful.

Burnt Cathedral, Winnipeg, Canada, Spring 2008

Burnt Cathedral, Winnipeg, Canada, Spring 2008 ©Weatherstone/Ron Almberg, Jr. (2010)

When it came to reaching people far from God (the second part of our mission), we decided that the best way for us to do this as a congregation, outside of everyone’s personal relationships and circles of influence, was for our whole church to find a way to be “vocal and visible” in the community. So, we targeted a community event in which we wanted to be present.  We could not do every community event, but we could do one event really well.  We chose “West Richland Days” and provided a booth that served BBQ pork or pork sausage sandwiches.  Also, our youth set up a booth that served Italian Sodas.

We looked at these more than just fundraisers. They were a way for us to interact with people in our community.  People in our community could see us as a congregation and have a chance to know us.  We also prayed for the Lord to give us “God moments” in which we could share with someone who was feeling far from God.  We got to interact with community leaders and organizers.  We all saw friends from our community as they wandered by our booths.  Most importantly, we were together outside of our church walls and being present in our community as a witness to Christ.

Every community has these kinds of opportunities. A congregation of any size can figure out ways to be “vocal and visible” within its own community so that people know that it is there to glory God and offer hope to people.  The toughest sell as a church leader is often the people within one’s own congregation.  Inevitably, someone wants to know the cost, or whether it was worth the cost and time, or whether the effort actually resulted in someone coming to church.  However, spiritual life is more like sowing for a future harvest than a drive-up ATM machine.

If church leaders and their congregations want immediate “pay-backs” then they are going to be sorely disappointed. All of our spiritual lives are a journey.  We do not know the spiritual journey that someone else may be on.  All we can do is be in a place where we are available with the presence of God and God’s message.  Some people’s stories take years to develop.  Every congregation must determine to be in the race for the long haul.  In the business of changing lives and transforming communities, there is no race to the winner’s circle.  It’s a marathon.

There are churches and their leaders that are doing this very well.

  • The church in Walhalla, ND, that serves the snowmobilers every year during the annual snowmobile run.
  • The church in Quilcene, WA, that provides after school homework help for students a few days a week.
  • The church near Lake of the Woods, MN, that serves anglers during the annual ice fishing tournament.
  • The church in Pasco, WA, that supplements the local food bank with donated items of their own to families in need.
  • The church in Richland, WA, that holds a week-long annual “Raise Your Tents” awareness for the homeless event that includes staying in tents in January, donating food to the food bank, and donating monies raise to the local homeless shelter.

There are many, many more examples that I am not even aware of myself. Whatever their chosen mission, these churches have chosen to keep it simple, targeted and sustainable.  This has also made these churches, despite size, very relevant to their communities.  It has given them a voice in their communities and earned them the right to be heard.  Nothing could be more relevant than that.

©Weatherstone/Ron Almberg, Jr. (2010)

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Small Church Big Impact

After leading churches for twenty-five years, I still find the landscape of evangelicalism in America disorienting and disconcerting. Our schizophrenic identity causes us all manner of agony as we attempt to come to grips with the reality that lies somewhere between what we want to be and what we really are.  Voices pull us in a myriad of directions.  “You should be doing this.”  “This is what successful churches do.”  “Growth is healthy.  How is it that this church is not bigger?

As a result, church leaders consume themselves with reading the next “cutting edge” ministry book, running to conferences sponsored by growing churches, and constantly searching for the missing ingredient their church lacks so that it can be like all the other apparently successful churches. I know.  I’ve been there, done that, and have the books, conference notes and congregational studies to prove it.

It was not until my last few years of ministry that the “light” came on and I came to realize that God has wired his church for diversity. Not every church must become the next Lakewood, Saddleback, Willow Creek, LifeChurch.tv, North Point, North Coast, Fellowship Church, Mars Hill, Seacoast, Mosaic, Potter’s House, Granger Community, Hillsong, Phoenix First Assembly, Crystal Cathedral, Brooklyn Tabernacle, Perimeter, or National Community.  The list could go on and on.  Every possible church model and denomination flavor could be added to the list.

This is not to suggest that these churches and their leaders think that every other church should be like them or do what they are doing to be “successful”. It is perhaps their unwitting followers and seekers of easy answers who push that impossible weight upon them.  Get close enough to them and one realizes that they, too, have their own problems and obstacles to continued health and growth.  No.  Looking to them is not the answer.

This is particular true for 80+ percent of the congregations in America. The vast majority of churches in America are still small.  They are most likely in rural or small town and small city settings.  The measure of church growth and congregational health must be much different than their counter parts in larger urban, suburban or metropolitan settings.  What would that measurement be?  What would successful ministry in that setting look like?

Unfortunately, there are no conferences to ask and answer such questions. At least, there are none that I am aware of at present.  Most of the pastors of these small congregations are bi-vocational and have neither the time nor the finances to traipse off to a conference at an upscale motel somewhere far away.  At least, when I was leading small Assembly of God congregations, I didn’t.

Nevertheless, small churches can have a huge impact upon the communities in which they are set. Even ones within large city and metropolitan areas can play a world-changing part in God’s mission to glorify his name.  It will mean, however, abandoning many (but not necessarily all) of the unrealistic ideas learned in the above mentioned books and seminars.  The good news is that it will mean a simpler and more missional approach to doing ministry.

Mother Goose, Winnipeg, Spring 2008

Mother Goose, Winnipeg, Spring 2008

First, instead of wrestling with what the small church does not have, it is good to begin with taking an inventory of what the church does have by way of spiritual gifts, talents and resources. Since we are taught that it is God himself who has put together the body of Christ in all its various forms and settings (1 Corinthians 12:7,11,18,24b,27), stewardship of ministry must begin with clearly seeing what God has given and put together in the local body.  This goes far beyond only what the pastor does or can do.  Each person is a minister with grace-gifts to share with others.

Second, instead of focusing upon what the small church cannot do, it is good to celebrate the things it can do. Employing the small church’s resources through its people to serve real needs is the greatest way to honor what God has given to his church by his grace.  To do otherwise is to despise what God has given.  It is useless for the clay pot to say to the potter, “Why did you make me this way?”  (Isaiah 29:16; 45:9; Romans 9:20).

Third, instead of attempting to do everything, it is good to concentrate on the few things that can be done well. Someone wisely said, “You can’t boil the ocean, but you can boil a pot of water.”  Attempting to do too much is often the problem many small churches face.  They want to think that they can do all of the programs and ministries that larger churches are doing.  Therefore, they go through great pains to maintain services on Sunday mornings, evenings and mid-week as well as all of the accompany children’s programs.  This simply is not a reality nor a good stewardship of the talents, energies and resources the Lord has given to the congregation (Ephesian 4:7, 16).  It is also all very exhausting.  Instead of rejoicing in what is done well to glorify God’s name, a congregation becomes disillusioned and disheartened by poorly executed programs.

Finding its own identity and discovering its unique calling in the world is the task of every congregation and its leadership regardless of its size. However, I believe this is especially true of the small church.  Size does not limit kingdom impact.  Faithfulness and stewardship to God’s gifting and calling does.  A small church is positioned in many communities to be much more adept at serving the individual, family and homogeneous community.  It can do many things that a larger church is not able to do if it recognizes its gifting, calling and context.  Thus, it serves in a unique place in God’s mission to the world and can leave a big spiritual impact in its community and upon the lives it touches.

©Weatherstone/Ron Almberg, Jr. (2010)

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Salvation By Works In American Evangelicalism

The Protestant Reformation demanded many changes in the theology of the Church. Perhaps one of the biggest theological shifts was the idea that one’s salvation could not be earned by any human work: penance, alms giving, purchasing indulgences, baptism or participation in the Lord’s Supper (i.e. the Eucharist or Communion).  Admittedly, these last two regained prominence and authority in some Protestant branches.

American evangelicalism developed in the later 18th century and matured in the 19th century. Influenced by Puritanism, then Scottish Presbyterianism, and later a Methodism with a uniquely American flavor, American evangelicalism gained astounding influence well into the 20th century despite Liberal theology’s attack on its basic tenets and Fundamentalism’s failure against scholasticism.  Perhaps its hold upon the American psyche was so strong because it appealed for a “heart-felt religion” vis-a-vis a rational Christianity built mainly upon propositional truths and tenets.  American evangelicalism aimed for a change of mind through the heart.

This is not to suggest that American evangelicalism threw out belief tenets and systematic theologies. Rather, these came to confirm what one felt was true.  Thus, Mormonism would appeal to the “burning in the bosom” and the material evidence that something was true or not.  It was only following the primary appeal of American evangelicalism at the popular level.  Later much of Pentecostalism and then the Charismatic Movement of the late 20th century would make the same appeals for one’s faith.

Maintaining its Protestant Reformation roots, American evangelicalism still claims the truths recovered for the Church: the priesthood of all believers, sola scriptura, sola fide and sola gratia.  Nevertheless, it seems to be a natural propensity for the Church in whatever form to religionize in order to control.  This is true within American evangelicalism too.  Perhaps no greater example within evangelicalism is the very thing that gave it mass appeal – “the heart felt” faith or religion by experience.

I am not advocating a hyper-rationalism. God made his human creation emotional beings.  Tying head and heart together is a frequent theme throughout Scripture.  However, it becomes dangerous when one’s salvation is determined by whether or not one has had a particular religious or emotional experience.

Flowered Crown, July 2010

Flowered Crown, July 2010 ©Weatherstone/Ron Almberg, Jr. (2010)

Recently reading about the life of Samuel Clemens (Mark Twain), I was struck by his experience within American Presbyterianism of the 19th century. Not only was one’s salvation in constant question so as to attempt to make sure (though one never really could) that he or she was a part of God’s elect, but it seemed that only a particular religious or emotional experience could really confirm to the seeker whether this was attained – assurance of salvation.  Without such an experience, one was left with the demoralizing thought that he or she was numbered among God’s predestined damned with no possible relief.

This was the conclusion that Samuel Clemens was to arrive at in his life after attempting all he knew how to guarantee his salvation. Albeit, he did so as to gain favor with the object of his affections, Olivia Langdon, and her family, particularly her mother.  This was long after his younger years when he and his brother, Orion, seriously considered entering ministry!  No doubt his upbringing with his devout mother played an important part in his life.  Nevertheless, Clemens seemed to forever feel that God had “elected” him for salvation.  So, he went on his merry way with his life.

This same drive to experience religion at the emotional level later came to define much of Pentecostalism. Rather than become the mark of one’s salvation, it marked one as being Spirit baptized and empowered, even Spirit-filled in some circles.  I have often remarked that it became the Pentecostal version of Confirmation; once one had the emotionally religious experience of speaking in tongues, then one had arrived spiritually; nothing further was needed really.  Those who for some reason never gained access to this emotional experience, no matter how hard they attempted it, were left to feel like second class citizens in God’s kingdom.

As a leader in Assemblies of God churches, I have been dismayed at the emphasis or desire to have some type of emotional release at a church altar or in a revival meeting without real life transformation. Like its spiritual roots in American evangelicalism, the goal has become the experience rather than the desired effect – life change.  The emotional assurance that one is at peace with God or experiencing God’s presence takes precedence over obedience to God.  In worship, emotional engagement becomes more important than whether worship engages believers to change their ways in the light of God’s grace and greatness.

It has caused me as a former church leader to consider whether American evangelicalism’s emphasis or focus upon an emotional experience or response is just another “salvation by works” trap. It would seem so if that experience becomes the litmus test of whether one is saved or, in the case of Pentecostalism, Spirit-baptized.  If it is truly a work of faith through grace (ala Reformation theology) that is available to the priesthood of all believers according to the Scriptures, then why attempt to push it through the sieve of emotionalism?

Probably no one thought through this better than Jonathan Edwards who preached and pastored at the birth of American evangelicalism during the First Great Awakening (1703-1758). His short writing, “Religious Affections,” does bring balance to the extreme intellectualism of his age and the emotional exuberance the Great Awakening revival was stirring in many people.  He still helps us today distinguish between what are reliable and unreliable emotionally spiritual experiences.

Both the human mind and heart are unreliable measurements for true spirituality in the way of Jesus. This is probably why Jesus used word pictures like “fruit” and “harvest” as the true indicators of spiritual knowledge and experience.  The Apostle Paul picks up on this also and emphasizes to the Corinthians and the Galatians that experiences are not an indicator of spiritual maturity, let alone authenticity.  Rather, a life changed that exhibits it in behavior and attitudes is the real indicator.  The Apostle John made the indicator even more simple by saying, “It’s how you love others.”

We probably prefer an emotional spiritual experience to indicate our salvation rather than how we really live and get along with others. It makes us feel better about our selves because there is a touch of self-justification about it all.  However, God’s judgment and measurement of our lives is not going to be determined by whether we wept at an altar, spoke in tongues, was slayed-in-the-spirit, got teary-eyed during a song, laughed uncontrollably, had visions, prophesied, or felt a burning in the bosom.

No.  I think the good Lord is going to only want to know one thing about our spiritual journeys while we were here on earth, “Did you unconditionally love and serve others in my name?”  Answering, “No.  But I had a really good time!” is not going to cut it, I think.  Neither is defaulting to, “No.  I never felt that you were with me.”  To either response, God will hold up his son, Jesus, given for us and only want to know, “Did you believe him and so follow him?”  Then our lives will speak for themselves.

©Weatherstone/Ron Almberg, (2010)

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God Surprises 3

There is a great debate among modern evangelicals as to whether faith is its own spiritual substance. Does faith cause miracles to happen?  Or, in a more benign manner, does it cause God to move, act or show up on our behalf?  On the other side, others argue that faith causes nothing, that God is sovereign and moves or acts according to his own will and that all that is necessary is for faith to believe and trust that God is present.

For my part, 6 years of Bible College and 3 years of seminary have left the question open ended for me. I have come to believe that faith and God are mysterious things.  The scholastic rationalism that came out of the enlightenment would eviscerate our faith by attempting to dissect our knowledge of God into its smallest parts.  Parts of God keep jumping off the table of knowledge, however, and escaping our reason.

So, the answer must lie somewhere in between what we know and the shroud of mystery surrounding the Holy One. In my life, there have been times when God has seemed to work in accordance with my expectations.  Then, there are those times when God seems to have worked outside my expectations or despite my expectations.  These are the times that God surprises me.

Shortly after our oldest son was born, we moved to Quilcene, Washington. I had accepted a small Assembly of God church’s invitation to pastor.  We found an old single-wide mobile home to live in and settled into a life on the rural Olympic Peninsula of Washington State.  Logging was the main stay of the economy besides a few Oyster farms around Quilcene and Dabob bays.  The church was newly built and most of the people who attended fairly new Christians.

My parents visited us one weekend. So, early on a Saturday morning, we were sitting around the breakfast table finishing breakfast and enjoying coffee.  I had just finished making a fresh pot of coffee and poured hot, steaming mugs for everyone.  Our son was walking by then and toddling around the kitchen between grandparents and parents.

Suddenly, faster than anyone could react, my son grabbed his grandfather’s coffee mug and pulled it on to himself. He instantly started screaming.  I got up to get to him.  My wife, Kelly, was already taking off his one piece sleeper that he was still in to get the hot liquid it had soaked up away from him.

I looked him over and noticed that his left forearm was already starting to blister with a big ugly red bubble. So, I picked him up and rushed him over to the kitchen sink, turned on the cold water and ran his arm under the tap.  He was still screaming as Kelly checked the rest of him over.  It seemed that his left arm, the one he reached for the coffee mug with, was affected the worst.

I continued to run cold water over his arm for many minutes and watched as the blister on his arm grew. I knew from personal experience that this was painful.  A few years before I had opened the cap on a radiator of a car and steamed my right arm.  I had one blister from my arm-pit to my wrist for many weeks.  It took a long time to heal.  The pain for the first week was excruciating.

As my son’s cries turned to sobs, he started to wiggle in my arms. I took this as a sign that he was done with the cold water.  So, I placed him on the kitchen floor and we looked him over again.  There was nothing else that seemed to have burned.  Only his left arm still had a big blister.

My dad suggested, “Let’s pray for him.”

So, as a family we gathered around the bewildered little boy and prayed. My dad led in prayer that his arm would heal and that Jesus would take the pain away.  Amen.  It was as short and brief as just that.  Nothing melodramatic.  Just a simple prayer.

I remembered that I still had some bandages and burn cream ointment left over from my burn experience. So, Kelly dug it out of the bathroom.  We applied a little cream, bandaged the bright red wound with its water-bubbly blister and watched as our son went to the living room to play with toys.  Soon, he was lost in his own little world playing and chattering to himself.

Stones in Beckler River, Washington, July 2010

Stones in Beckler River, Washington, July 2010 ©Weatherstone/Ron Almberg, Jr. (2010)

Later that day in the early afternoon, we were all outside. Our young son was running around the front yard.  He seemed oblivious to the earlier morning events.

Well, he doesn’t seemed bothered by the burn,” Kelly noted.  “His bandage is coming loose, though, I should adjust it before it falls off and he gets it dirty.”

I went over to him and picked him up to take him to his mother.

He watched as his mother unraveled the bandage so that she could re-wrap his arm again. When she got down to the wound, the blister was gone.  In fact, there was only a small red spot where it had been before.  We looked at each other amazed.  Then we called my parents over to look.  We were all surprised.

Kelly took the bandage off the rest of the way, cleaned off the burn ointment that was still on his arm and let our son continue to play. We all stood amazed as we watched him chase a ball around the yard as each of us took turns rolling it to him.  It seemed like such a small thing and yet such a surprising thing.

So, was it our faith displayed that caused God to surprise us with his grace? Or, was it simply that God enjoys surprising us with his goodness?  Maybe both.  Either way, we are always surprised.

©Weatherstone/Ron Almberg, Jr. (2010)

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Ecclesiatical Darwinianism

Many churches and denominations depend upon an entrepreneurial spirit in its leadership to grow. This has its strong points and its weak points.  These types of leaders provide innovation, creativity and are more likely to start church ventures.  They are not adverse to risk and often lead congregations and their churches through transformations.  Unfortunately, these leaders and their churches also tend to become personality driven around the dynamic leader.  This has its own challenges for churches and denominations.

On the other hand, these types of leaders are rare and successful ones not all that common. Many who answer the call to ministry operate with much different personalities and giftings.  In these churches and denominations, they do not usually fair too well since their support is dependent upon how well they can grow their own congregation.  There is no denominational or broader church support.  This is not always a bad thing, particularly when the church and its leadership are in a community context where growth is a possibility.  However, this is not the case for the vast majority of churches in medium to small size communities.

The effect upon the church, then, is that small-town churches often become training grounds for pastors hoping to one day lead a church that can be self-supporting, which includes a livable wage for him and his family. Some pastors are able to make the transition to larger churches; others are not.  Some are given an opportunity to “move up” to larger churches; many are not.  After all, about 80% of American churches are congregation under 100 people and that vast majority of them are in rural settings.

More to the point is the pressure this places upon the individual pastor and his family. For example, I pastored Assembly of God churches for many years.  This denomination fits this scenario well.  Its churches are governed congregationally and considered to be a part of a “cooperative fellowship” with other Assembly of God churches.  (I would always joke that while this is true, our independent nature made it so that we did not cooperate very well with others.)  While Assembly of God pastors are governed by a presbyterium – church elders – at the denominational level, each church governs itself.

I like to call this method of church governance “Ecclesiastical Darwinianism.” It is simply the approach to churches and pastors that says, “If you are called of God, then you will succeed.  However, if you fail and do not survive, then you were not called of God in the first place.”  In a theologically Arminian denomination like the Assemblies of God, it is a very Calvinistic approach to the call of God concerning churches and pastoral leadership.  At its core is “the survival of the fittest” or most able.

At the same time, the Assemblies of God in particular, is able to send missionaries fully funded and supported to the farthest reaches of the earth. The same care and concern is not provided for those planting or pastoring churches in their own soil in the United States.  This is changing today with a more proactive approach on the denominations part in planting churches and equipping church planters.  However, for the vast majority of pastors who go to their small and usually rural churches, they are largely left on their own with congregations and churches buildings that are aging.  It is no wonder, then, that their pastoral candidates who come out of their Bible schools or seminary training are unable or unwilling to go to these locations.

I started out in ministry in what the Assemblies of God called a “Home Missions” church. This is a church that is being planted in a community, may receive very limited temporary support and is not yet fully independent in its governance.  As a bright-eyed and optimistic young pastor, I expected the church to grow and do well even though it was located in a small Pacific Northwest logging community of only about 1,200 people.  In retrospect, while the years there were extremely tough for my family financially, they were some of the most rewarding times of ministry.

Imagine my surprise and dismay, then, when other pastors congratulated on small spiritual victories I would share with them with something like,Boy, that’s great, Ron.  I can see that someday the Lord is going to place you in a thriving, larger church.”  Maybe I am wrong, but it always came across to me as, “Someday the Lord will reward you with a real church!”  However, as my young family grew, it became more and more evident that I would not be able to support my family in that community despite my several attempts at earning other income: working at the local hardware store, coaching at the school, chopping and delivering firewood, picking oysters, digging clams, etc.

Cool Desert Nights Antique Auto Show, Richland, Washington, June 2009

Cool Desert Nights Antique Auto Show, Richland, Washington, June 2009 ©Weatherstone/Ron Almberg, Jr. (2010)

One day, the Presbyterian Church in town had a pastoral change. The 100 year-old congregation was looking for a pastor.  Imagine my surprise to find out that the pastor was guaranteed a salary, with benefits, and a parsonage.  The starting salary then was $36,000.  I contemplated the idea of switching denominations to stay in the community and pastor…well, only for a brief moment.

I remained loyal to my denomination and local congregation. However, as my pastoral experience has broadened over the last 25 years, I have had an opportunity to look at numerous church governance models.  I came to a conviction that the “Ecclesiastical Darwinian” model is not the most successful or most healthy.  I see other denominations that do a much better job at helping a congregation match a pastor with a congregation, rather than leave it up to the “luck of the draw” or a weekend pastoral song-and-dance routine.  I also see other denominations that do a much better job at supporting the local church pastor, not just financial but also spiritually.

When I was involved in the ‘Ecclesiastical Darwinianism’ model, I rarely heard from district or national leadership unless it was initiated by me or unless there was church trouble. Other than demanding my tithes and desiring my attendance at their sponsored events, I did not have much support.  Any spiritual support I had while in ministry came for friends in ministry, some who were other Assembly of God ministers but most who were not.

Congregations in the ‘Ecclesiastical Darwinianism’ model do not fare much better. They are expected to ‘make it on their own.’  Many of them, particularly in rural areas, are surviving just above life support.  Their pastors are bi-vocational and their facilities decaying and outdated.  When it comes time to select a new pastor, the best they can expect from district leadership is a list of available pastors or pastors seeking changes.  Otherwise, they must sort through the resumes they receive, pray about it and pick one.  They may as well tack them to a wall and throw a dart at them blindfolded.  If they choose well, then they and their new pastor are congratulated.  However, if they choose badly, well, they either did not pray enough or the pastor wasn’t called of God to go there in the first place.

For churches and denominations stuck in this model, change will be difficult; perhaps impossible. However, speaking personally for myself and my experience, I believe that a much better job can be done.  The same care we take to match a missionary to an overseas calling and assignment, ensure that they are fully supported and cared for, and given accountability and spiritual support, could and should be applied to the mission field we know as the United States of America.  How that transition in involvement takes place is another issue.  All I know is that there has got to be something better than ‘Ecclesiastical Darwinianism.’

©Weatherstone/Ron Almberg, Jr. (2010)

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