The Practice of Lay Ministry

by | Nov 20, 2002

INTRODUCTION

Once the theoretical and theological foundations upon which ministry rests have been determined, it is then necessary to put those truths into practice.  The “hearer” must become the “doer” (James 1:22-27).  The truth of God, received into the heart, will not only bring a transformation of the mind, but it will also, inevitably, translate itself into practical acts of ministry.

Nowhere is this concept of truth translating into deeds more important than in the life and work of those who are identified and function as church leaders.  From the standpoint of their position and their visibility, they serve as “models” for other believers.  In a personal sense, their satisfaction and success depend upon how closely their “practice” parallels their “preaching/teaching.”

The purpose of this paper is to establish the Biblical pattern for the practice of ministry as it relates to its model, its motivation, and its performance.

1) THE MODEL FOR THE PRACTICE OF MINISTRY

All Christians are called to be ministers in the New Testament sense of the term.  Every believer then should be involved in the practice of ministry (Ephesians 4:11, 12).

It has been said that the kingdom of God is, in reality, the kingdom of right relationships.  The Bible does, indeed, emphasize the importance of relationships in the practice of ministry (Matthew 22:34-40).  For example, the leader’s/minister’s primary relationships are with God and with his/her family, church, community, and self.  Connected with each of these relationships are certain Biblical responsibilities.  From these particular relationships and responsibilities, the leader/minister must determine his/her priorities.

Some would argue that all of these relationships and responsibilities are first-priority items.  At a given period of time it may be necessary to emphasize particular relationships and responsibilities — not because these particular relationships are inherently more important than any other relationships, but because, at that particular point in time, they are the ones that need attention.  This argument states that it isn’t the Lord, then the family, the church, the community, and oneself.  It is rather the Lord, and the family, and the church, and the community, and oneself.  While it is understood that it is not an “either-or” proposition, these relationships will be discussed in what is considered to be a Scriptural order of priority.

A) Relationship with God

The leader’s first priority in living out a practice of ministry is to establish and maintain a right relationship with God (Deuteronomy 6:5; Joshua 22:5; Matthew 22:37).  The leader is to love God by keeping His commandments.

A close relationship with God is fostered by drawing near to Him in prayer and praise (Isaiah 55:6; Psalm 1:5; Hebrews 10:22).  There is also the duty and the opportunity to draw near to God through His Word (Joshua 1:8; Psalm 1:2; Colossians 3:16).  To draw near to God is to be like God; thus, the leader must give top priority to prayer, praise, and the study of God’s Word if he would be conformed to His image.  The practice of ministry is built upon this basic foundation.

B) Relationship with the Family

Leaders need to recognize that their own family is their most important responsibility and relationship.  Frequently, ministers (clergy and laity) are caught in a conflict between the pressures and responsibilities of the church and those of their family.  The dilemma is greatly lessened when ministers come to realize that to give priority to their family is not to neglect the church.  Their family is a part of the church.  Therefore, their first calling in the church is to their own family (1 Timothy 5:8).

The leader should seek to emulate the Biblical example of family relationships and responsibilities (Ephesians 5 and 6).  Special attention must be given to the husband-wife relationship.  This relationship impacts the leader’s children and every aspect of interpersonal relationships. It has been suggested that the husband-wife relationship is a barometer of the leader’s relationship with the local church.

Implicit in the practice of family ministry is the male leader’s responsibility to be the spiritual leader in the home.  He is the priest in his home and is accountable for the training and nurture of his own wife and children.  Family worship and devotions should be well-planned and practiced on a regular basis.  The leader should recognize that the home was designed to be the center for discipleship training (1 Timothy 3:4, 5).  In ministering to his own family, the male leader is modeling for the church and the world a life-style and commitment that is extremely important.

While the family is facing its greatest crisis, every leader should do his/her best to motivate people to value and cherish their families.  An important part of the leader’s family responsibility is that of creating a positive image of the larger “family of God.”  Helping your children and other family members to identify with the local church, the denomination, and the body of Christ worldwide in a healthy, positive way is essential (Ephesians 4:19-22).

C) Relationship with the Church

A leader’s attitude and behavior should be of the quality that a loving, concerned, and supportive relationship is nurtured in the church.  The leader and the church have specific responsibilities concerning this special relationship.  A lack of understanding of this reciprocal relationship has been the cause of much confusion and frustration for both the leader and the church.

In the local church, the leaders (clergy and laity) have many responsibilities such as the responsibility to preach, to teach, to counsel, to discipline, and to administer.  A vital part of the leader’s role in the church is that of teaching (1 Timothy 3:2; 4:11).  If Christians are to grow and to mature in Christ, they must be grounded in the Word of God.  Believers need not only a basic knowledge of the Word, but they also need an in-depth knowledge of the doctrines of the church.

Pastoral ministry is a complex task, calling for leaders to wear many hats.  One responsibility that requires an increasing amount of time and energy is that of administration.  While many principles and practices of administration utilized in the business and secular world can be used in the practice of ministry, only those which are in keeping with the New Testament guidelines are acceptable.

In a centralized form of church government, the pastor is accountable to the general church.  The pastor is to support and to implement, to the best of his/her ability, those programs and plans provided by the organization.  This interdependence has never been more needed than in the present age of individualism (1 Thessalonians 5:12; Hebrews 13:7).

Loyalty to the general church is a must if the strength of unity is to be fully realized.  The pastor’s and lay leader’s sense of support for the denomination will be reflected in the attitudes and feelings of the congregation.  Therefore, it is essential that they be exemplary in this area.

Along with this accountability and loyalty, all leaders have the responsibility of providing constructive criticism to the general church.  Honest feedback, both positive and negative, is necessary to keep the lines of communication open and to insure accessibility to those in positions of authority.

D) Relationship to the World

In 2 Corinthians 5:20, Paul says that Christians are “ambassadors for Christ.”  It should be the purpose of every believer — and most especially every leader — to reach out with the ministry of reconciliation.  Christians are to make disciples of all men everywhere (Matthew 28:19, 20).  The ministry of reconciliation means literally “to serve in love.”  Such service demands personal relationships with people everywhere, regardless of their connection to the local church.

The practice of ministry to the world is global in scope.  It extends beyond one’s own community, language, and culture (Acts 1:8).  The model leader/pastor recognizes that the world is our mission.

E) Relationship to Self

If the leader is to be effective in the practice of ministry, attention must be given to self.  In light of the great responsibilities and the influence the leader exerts, Paul exhorted Timothy to “take heed unto thyself” (1 Timothy 4:16).

The leader must maintain a strong devotional life in order to be a vessel fit for the Master’s use.  The consequence of failing to do so is seen in the Song of Solomon:  “They made me the keeper of the vineyards: but mine own vineyard have I not kept” (1:6).  A daily time of Bible reading and prayer is a must.  It is of more than just passing interest that the great men of faith — and even Jesus Himself — kept a daily quiet time (1 Timothy 2:1-5).  In addition to personal devotions and prayer, the effective leader will take advantage of opportunities to participate in corporate worship, prayer conferences, spiritual retreats, educational opportunities, and self-evaluation.

The complexities and pressures of the ministry are resulting in a great deal of stress for many leaders.  One area often overlooked in coping with this stress is recreation.  A balanced schedule of regular exercise is not only enjoyable, it is vital to the leader’s health and well-being.

Time management is a subject receiving increasing attention in the ministry today.  In Colossians 4:5, the Apostle Paul admonishes us to make the best possible use of our time.  He further admonishes us in Ephesians 5:15, 16 (Phillips) that we should, “Live life, then, with a due sense of responsibility, not as men who do not know the meaning and purpose of life but as those who do.  Make the best use of your time, despite all the difficulties of these days.”

Time management is really priority management.  Our goal in this area should be to learn how to manage our priorities in such a way that our potential is reached not lost.

In order to be an effective pastor/leader, you must practice the wisdom that produces excellence.  Excellent leaders are expected to do many things well.  They are expected to have their feet on the ground and still be dreamers and visionary.  They are expected to be in control and on top of those things that are really important.

Prioritizing our list of things “to do” is vital.  This helps us to plan our work and to work the plan.  It helps us to learn to live with the end in mind.  We must avoid doing the non-urgent and non-important.  Remember that you will never be able to do all you want to do or all some people want you to do.  Do what you know is of the highest priority first and then do the best you can while keeping a healthy balance in your life.  Constantly ask yourself, “Is this really important?”.  Research shows that we tend to spend 80% of our time on the low priorities and only 20% on the high priorities.  We need a system that will help us get organized and really use it.  This will help us to focus correctly and to break bad habits.

A great deal has been said in Christian circles about the stewardship of money and possessions, as well as the stewardship of talents.  These matters ought to be addressed by the leader, and along with these he/she should also add the stewardship of time.  Total stewardship is the responsibility of the leader who is serious about a life-style of discipleship which can be modeled for those who are looking to him/her for leadership.

This personal charge, from an anonymous source, succinctly summarizes the leader’s responsibility to himself:  “I charge you to keep your hearts alive in the things of God.  Be men of prayer and faith, and do not be satisfied with anything short of a continuous sense of the divine presence in your hearts and lives.  If you find your spiritual tide running low, call yourselves to prayer and fasting and to humbling yourselves privately before God until He shall pour out His Spirit upon you anew.  This will enable you to minister with unction and power and will give you an element in your work that cannot be described in terms of human force and power.  Insist on praying through to God every day and allow nothing to take the place of this divine assurance.  Be clean and holy in your lives.  Abstain from all appearance of evil.  God help you as ministers of the Gospel to remember this charge.”

2) THE MOTIVATION FOR THE PRACTICE OF MINISTRY

A) Commitment to the Call

Jesus Christ calls all believers to turn from sin to God for ministry.  As has been noted, this call is universal since it is given to the entire body of Christ.  An understanding of this Scriptural fact is fundamental to the stewardship of the Gospel.  Seen from this perspective, money and management considerations are secondary and subservient to ministry.  In general, ministry is comprised of all that the church does to accomplish her two-fold mission of love and discipleship (the Great Commandment and the Great Commission).  Therefore, when one answers the call to the ministry, it should be understood primarily in terms of a commitment to love and discipleship.  Within that larger context, however, there is yet a more specific calling to equip the saints for the work of ministry (Ephesians 4:11, 12).

B) Dangers Faced in Answering the Call

The leader faces two grave dangers in answering the call to ministry to the body of Christ.  The first danger is that we may not develop a workable understanding of our call to ministry and realize exactly what God wants for us.  The second danger is that we might get so overwhelmed with the multiple demands people and the ministry make on us that we lose sight of God’s will for us and lose the joy and sense of divine purpose so desperately needed to fulfill God’s call.

A leader confronting these dangers may have a low level of motivation and remain rather bewildered and confused about what is important and designed by God.  Some leaders oversimplify issues and avoid conflict at any cost.  They may be inadequately prepared to deal with the complex and deep problems of the people. They tend to avoid face-to-face interaction in question-and-answer teaching or small-group discussion encounters.  They may even be more and more personal in the public while becoming increasingly unavailable and aloof.

Elton Trueblood makes this observation:  “The central problem which faces the minister is that of his/her own identity.  In the midst of competing and even contradictory pressures it is sometimes hard to know who we really are.  This problem must be solved before lesser problems can be addressed.  Am I a prophet, teacher, promoter, performer, preacher, counselor, visitor, business manager, or what?  This question is not easy to answer because it is intrinsically complex.”

Such a dilemma need not occur if a Biblical understanding of the ministry of the whole body, putting the servant role of the leader/pastor and the church in proper perspective, is developed.  It will then become apparent why the Apostle Paul majors in character traits and knowledge of the Word as the primary qualifications for ministerial leadership (1 Timothy 3).  If the leader understands himself/herself to be a servant, then he can develop a specific plan that will give expression to a Biblical identity and will result in personal fulfillment rather than psychological and spiritual burn-out.  Self-fulfillment in service to the Body occurs when we see our ministry as more than that of a mechanical, entertaining motivator of passive listeners.  When a relationship of mutual trust and interdependence in Christ is the primary goal, the leader and the pastor will make disciples and build ministries which will stand the test of time and eternity.

The servant of Christ believes that each of us will face God and give an account for our every word and deed.  We also know that the coming of the Lord will happen suddenly and unexpectedly.  This sense of accountability and urgency, when seen in the light of the love of God, becomes a purifying hope which sanctifies the ordinary and extraordinary deeds of ministry.  All of life becomes worship to the glory of God, and all who serve Him in the Spirit know that their labor is not in vain.  Such a belief becomes a strong motivation for us to summon all of our resources and to put forth every effort to fulfill God’s specific will for our lives.

3) THE PERFORMANCE OF THE PRACTICE OF MINISTRY

As conscientious ministers, we have the desire to fulfill our responsibilities properly.  As we learn more and more about what we must do, we are motivated to reach those ideal goals.  We want to be successful in the ministry and, most of all, we want to please God.

The tremendous frustration facing many leaders today is not a lack of desire to do what should be done, but rather the lack of time, information, and resources to accomplish those goals.  We are generally aware of the “what” and the “why” of our calling, but we struggle with the “how.”  Our vision to be a person of prayer and anointed to speak God’s Word is sometimes shattered by the real world of ringing phones, committee meetings, and financial pressures.  We get too many messages from too many sources when what we need is to hear from God afresh.

In order for us to break out of debilitating patterns and be the person God wants, we need to focus on the following three guidelines:  recognize specific needs; appropriate God-given gifts; and utilize available resources.

A) Recognize Specific Needs

Often there is a sense of frustration and a lack of satisfaction in a job responsibility because there is no specificity with regard to the bounds of the responsibility.  A pastor or lay leader under pressure sometimes tries to do everything and winds up doing nothing well.  A definition of purpose is absolutely necessary to the proper management of responsibility.  “Live life, then, with a due sense of responsibility, not as men (and women) who do not know the meaning and purpose of life, but as those who do” (Ephesians 5:15-17 Phillips).

  1. Analyze the Needs.
    Guided by our own unique perspective of the task, and also by Scriptural insight, we must determine what needs exist in the church and in our own family.  A proper evaluation of people needs will help us to understand why people do what they do and how we can relate to them effectively and minister to them as a spiritual leader.     
  2. Prioritize the Needs.
    All needs do not have the same level of importance.  In order to satisfactorily fulfill a responsibility, first things must be done first.

If we do not focus most of our time and energy on the highest priorities, we will lose our efficiency and effectiveness in ministry.  It is not always how hard we work that matters but how smart we work.  All leaders, at times, find themselves having to juggle several high priority projects.  This juggling act can turn out to be very costly when we fail to prioritize needs and tasks.

The needs we should strive to meet first are those that are of the highest importance and highest urgency.  We choose or lose.  We evaluate or stalemate.  Effective leaders tend to initiate positive action while followers tend to react with less planning or prioritizing.

Dayton and Engstrom, in their book Strategy for Living, suggest a simple method to establish priorities.  Instead of listing tasks by numerical rank, assign each an A, B, or C designation:  A — must do — high priority; B — should do — medium priority; C — can do — low priority.  If there are too many “A” goals, then subdivide them, using the same ranking procedure.  The main point is to choose.  The leader cannot allow the pressures of responsibility to dictate priorities; we must take the initiative.

B) Appropriate God-Given Gifts

Once life-goals have been identified, analyzed, and prioritized, then there must be a determined effort to appropriate the gifts that God has made available.  These may be supernatural gifts of the Holy Spirit, and they also may be natural gifts, talents, and abilities which God provides through others as well as oneself.

Scripture makes it clear that God does bestow gifts and graces sufficient to accomplish His will:  “I can never stop thanking God for all the wonderful gifts he has given you now that you are Christ’s.  He has enriched your whole life …. Now you have every grace and blessing; every spiritual gift and power for doing his will” (1 Corinthians 1:4-7 TLB).

The discovery, affirmation, and appropriation of these special gifts and abilities are absolutely essential to the accomplishment of the will of God.  The following steps of positive action may be helpful in this regard.

  • Free yourself from the prison of self-incrimination.  You are a person of great worth endowed with God’s special gifts (Ephesians 4:7).
  • Make yourself available to God.  A person of prayer, study, and faith will create an atmosphere in which his/her gifts will be discovered and appreciated (Isaiah 6:5-8).
  • Center on others rather than on self.  Our own gifts are discovered and revealed as we are in the process of ministering to others.
  • Don’t be afraid to acknowledge your gifts.  Recognition of one’s own abilities need not be prideful; indeed, it is necessary to the continued strengthening of those gifts.
C) Utilize Available Resources

Boundless resources, which are so necessary to the effective carrying out of ministry, are available to every leader.  Sometimes these resources are overlooked because they are so readily available — public and institutional libraries, Bible colleges with special courses for area ministers/leaders, state colleges with courses such as counseling and writing, special emphasis seminars offered by other denominations and church agencies.

In addition to its variety of on-campus training programs, the Church of God offers the most extensive programs of in-service training for ministers of any denomination — Lay Leadership Development, Ministerial Internship Program, Ministerial Development Institutes, specialized training seminars, extension centers, and various other seminars, conferences and retreats.

Today in our world of high-velocity change, with the breakdown of morals and with a loss of faith, we need leaders who will follow the example of Jesus Christ in attitude, perspective, behavior, values, and desires.

God has called men and women into the ministry of the Word in order to proclaim Christ to a lost and confused world.  Spiritual leaders in church ministry, at all levels, must work to shape the ministry by correct belief, behavior, and character.  Leaders are role models and everything a leader does serves as one more building block in the habit patterns and spirituality of the church.

Because of the call of God upon the lives of ministers (clergy and laity), people in the church see ministers as having power and influence.  By this we mean that they are seen as having special ability to achieve that which is important and to motivate others to follow Christ and believe.

More than ever, we must demonstrate daily a profound trust in God’s plan and model a life that is on the pathway to joy, peace, and life everlasting.  We must never forget that we are servants of God to the church and the world.  As Christ did, we must take on the very nature of a servant leader (Philippians 2:7).

Our world has quickly changed.  Some would say that the world’s role model has switched from Mother Teresa to Madonna.  The message of the world is clear:  indulge, satiate, and pursue pleasures without restraint.  Selfish interest is not only tolerated today, but actively promoted and encouraged.  This must not in any way be true of the ministry.

We are only gradually awakening to the full extent of the disaster taking place in our world and even in Christianity.  The devil is attempting to destroy those things which make life important — especially our values and our faith in God.  Almost surprisingly, we find ourselves in trouble.  All too often, we find our lives to be prayerless, depressive, and self-destructive.

The church needs a leadership (laity as well as clergy) spiritually fit for the challenge.  Spiritually we need quicker reflexes, more speed, agility, and power with God.  All too often we find a ministry out of touch with God and blind to the diversions of satan.

We need a plan, a strategy for personal and spiritual development.  We should be strongly encouraged to participate in continuing educational experiences and take advantage of personal development resources available to us.

In the final analysis, it is the strength that flows from all the Body that makes possible the fulfillment of the individual member’s unique ministry.  “Under His direction the whole body is fitted together perfectly, and each part in its own special way helps the other parts, so that the whole body is healthy and growing and full of love” (Ephesians 4:14 TLB).

CONCLUSION

The practice of ministry is the logical, Scriptural outcome of what a believer is and knows.  The minister/leader, as one who has professed a specific calling to serve the body of Christ, sets the example for other believers of how knowledge translates into action.

The struggle to be all that one should be is an intense, ongoing process.  The process is much more manageable and less painful when we understand more precisely our responsibilities.  In a world of many messages, it is imperative that we hear the voice of God and that we be convinced of the uniqueness of our individual mission.

The motivation to fulfill our ministerial responsibilities becomes stronger as we perceive our work as a completion of the ministry of Christ on earth (John 14:12; 20:21).  Our task becomes more joyous as we understand how we fit into the purpose of God.  We ultimately embrace the testimony of the Apostle Paul:  “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” (Philippians 3:13, 14).

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The Pastor’s Role and Relationships

by | Nov 20, 2002

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INTRODUCTION

The success of our personal life and ministry will depend on our ability to effectively function in our role and maintain healthy relationships with our family, fellow ministers, and congregation.  Take a moment to think about someone you admire and respect.  If this is a person of tremendous influence, then this is probably a person who knows the importance of both self-improvement and the importance of friendships.  Our life and ministry is more than just loving God and hoping to find success.  It involves being the best we can be and loving people.  A successful ministry requires that we be spiritually authentic and then work to connect people with God.

Let’s look at various areas of the minister’s role and relationships.

1) LEADERSHIP IN THE HOME

As leaders and role models, we must reaffirm our commitment to the values that once made our families great and strong.  These are the values that give meaning and motivation to our lives.  These are the reasons we get up in the mornings and tackle another day.  These are the ties that bind.

Our lives must not revolve around the chaos of our culture but around helping people and building nurturing relationships.  Life is about packed lunch boxes, night time prayers, positive family conversations around the dinner table, hard work, and saving for the future.

Our commitment to the future must be sustained by faith, strong family bonds, and a love for home.  Homecoming can be a joyful or a painful experience.  A pastor must never forget his importance in building pleasant memories of home for his own children.  When our children look at the mementoes of the past, they may see many certificates, degrees, awards, plaques, and photos of us with famous preachers, new church buildings, or standing in far away places.  How do we want them to remember us most?  Will it be a scene of us cheering at a little league game, playing in the back yard, leading a mealtime prayer, taking a quiet walk, or the love and tenderness between us and our spouse?  Ministers, of all people, need a safe loving home where love is unconditional, a place where we are accepted and where we belong.

Self-fulfillment is the theme of the hour, responsibility has been de-emphasized, and virtue has been shamed.  Our society has awakened with a monster hangover.  Our schools and secular system do not work as expected.  Our children are worse off today than they were 30 years ago, with over one fourth of them born out of wedlock.  Family break-up is at record levels, taxes are high, and the federal deficit is out of sight.  Our streets aren’t safe and we have less time with our families.

If there was ever a time for our culture to return to Christian values and principles, it is now!  We can reclaim our roots and rethink our lives.  Many Americans are rediscovering the values of faith, and ministers must lead the way and model those values which must be our priorities!  After many years of experimentation, there is a yearning in people to return to God and they are looking for someone to show them the way!  The role of the minister is to lead the way!  People will never discover a strong relationship with God without leadership.  No where is this leadership more important than in the pulpit.

When Americans are surveyed on many issues, they declare their belief that life was better in the past than it is now.  The decade that most pulls at our heart strings is the 1950’s.  Sixty-one percent of Americans believe that things were better during those years than they are today.  Only 20% disagree.  It was the decade of the baby boom and the growth of suburbia.  Latch key kids didn’t exist, the school day began with prayer, abortion was for the most part illegal, no-fault divorce was a fantasy, gay meant happy, and homosexuality was in the closet.  Since the 1950s, we have endured Vietnam, Watergate, political assassinations, the sexual revolution, AIDS, Madonna, abortion, wars, pornography, gay marriages, and global terrorism.  No wonder people are seeking a better way to live.  Ninety-two percent of us believe that we should return to the manners and morals of the past.  Today women are more likely than ever to be abandoned, raped, robbed, and are more likely to be poor.  Love is harder to find and harder to count on.  Over half of the women entering an abortion clinic today have had an abortion before.

Church of God ministers can help to rebuild our world with an emphasis on decency, faith, and virtue.  It is not enough that we preach these themes.  We must provide leadership by modeling these principles in our own homes.  Probably above all others, the Christian husband and father, who is a minister, serves as a model to those who struggle with family problems and pressures.  Tragically, more than one-third of American children will go to bed tonight with no father in the home.  This figure is twice what it was in 1970.  A black child born today has only one chance in twelve of reaching the age of 18 with his biological father in the home.  A white child has only a 50-50 chance, better but depressing.  It is a fact that 70% of all juveniles in jail grew up without a father in the home for most of his/her life.  Raising children is best done as a partnership, yet we today must do our best to help those homes with only one parent.

We must re-establish standards of right and wrong in our day-to-day relationships.  We must speak with passion when we call people to return to Christian values and to God.

2) MAINTAINING A LEADERSHIP IMAGE

Paul asserts that aspiration to leadership is an honorable ambition.  However, it is not the “office of leadership,” but the “function of leadership” that Paul asserts is honorable and noble.  As never before, Christian leaders have become eager to increase their skill at leading and motivating people.  Christian leadership stands firm on the Bible, for without God there is no moral foundation for authority.  The leader establishes the principles of authority in life by his/her relationship with God.

A) THE BASIS OF SPIRITUAL AUTHORITY

The leader’s ability to influence others is dependent on his/her development of character and maturity.  If a leader is not submissive to God, chances are people will not follow him/her for very long.

Authority is based on people being able to trust our lifestyle as godly.  Authority is based on the leader’s love for people.  People respond best to loving authority (1 Thessalonians 2:3-12).  Authority is based on a servant’s heart.  A key to positive spiritual leadership is the leader’s sincere desire and willingness to serve.

B) CHARACTERISTICS OF A LEADERSHIP IMAGE

Image and perception are very important.  Character is more important than image for character defines who we really are.  Reputation, to a lesser degree, is important but it is what people think we are like.  The approval and anointing of God must be seen in us if we are to have leadership influence and image.  The minister must work to be seen as a person in touch with God; someone who understands the will of God and who has a vision from God.  As has already been stated, image is important.  We must not be seen as the one person doing the ministry of the church; but we must be seen as a leader, model, motivator and mentor who is charged with overseeing and helping to promote and orchestrate the work of God.

One of the factors that keeps a small church small is a pastor who tries to do it all instead of leading and equipping others for the harvest.

C) QUALITIES OF LEADERSHIP
  1. Trust:
    People in a congregation want someone who is honest, truthful and straight-forward.  They want someone they know who really has their interest at heart; someone they can trust.     
  2. Sincerity:
    No leader can create a feeling of mutual trust with people in a short time.  It takes time and effort.  Some people quickly move to feelings of doubt or suspicion following a pastoral change.  When this happens, their confidence must be won and their hope built up in order to feel positive about the change and new leadership. Sincerity is essential in earning people’s trust and respect.  People will watch a new leader closely to see if he/she is out for his/her own good and not for what is best for others.     
  3. Integrity:
    Moral wholeness or integrity means keeping one’s promises, being honest in personal and business transactions.  Personal integrity in a leader is an indispensable quality, yet it comes with great pain and effort.  Ministers can all too quickly dull the cutting edge of harvest and take on a mask hiding the truth.  A failure in our integrity occurs when what is being displayed externally does not match the actual condition of one’s heart.  This is how hypocrisy develops.  With a continued corruption of the heart, the external actions will eventually be corrupted as well.

Personal integrity and godly effectiveness in life and ministry require congruency between personal devotion and six (6) areas of public conduct.  Development of these six areas helps to strengthen one’s skill in the construction/formation of personal integrity.

  1. The first area or component is godly character.  Godly character is made possible through repentance, worship, conscience, and godly fear. 
  2. The second component in forming the necessary congruence of integrity is emotion.  Our desires must be turned toward godly priorities.  Our affections reflect our priorities.  Our cares reflect how we are responding emotionally to the many external pressures of life that compete for high priority status.  Our emotions will either steer us forward in godly character or drive us toward impulsive hypocrisy. 
  3. The third component of integrity formation is thinking.  By thinking, we either focus on the pursuit of external priorities which distort our emotions and lead to erroneous perceptions or we focus on internal desires to live out a life pleasing to God.  Our thinking involves concentration, will-power, and perception. 
  4. The fourth component of integrity formation is behavior.  Our behavior is the result of learning and following patterns of godly character or the result of actions controlled by external forces, distorted thinking, selfish passions, and dysfunctional habits.  Our habits reveal our level of integrity. 
  5. The fifth component of integrity development is relationships.  The condition of our heart is not a reflection of our private world.  Rather, it is a reflection of our relationships on a personal level.  The two areas which make up relationships are love and faithfulness.  Love is a barometer of relationships; faithfulness is the longevity and strength of those relationships.  Integrity and maturity are the result of how we function in relationship to God and to people. 
  6. The final component of integrity formation is surroundings.  Integrity and maturity are formed in relationship to God and others and they are also impacted by circumstances and life events.  How we perceive life events and circumstances determine their impact.

Philippians 4:8-11 is an example of these various areas of integrity in the Christian life.  Success or failure in one’s ministry depends upon the level of one’s personal integrity (in role and relationships).  Spiritual/emotional maturity and integrity do not develop overnight.  It takes time to develop skill in the congruence of personal godly integrity and maturity.  Likewise, the disintegration of one’s integrity is usually a process over the course of time.  Inner corrosion and its lasting effects only become apparent after the erosion has been operating for some time.  When the external consequences are apparent or obvious, the inner effects have become well entrenched producing habits.  For example, prolonged stress coming from a lack of congruence between lifestyle and personal beliefs destroys our effectiveness in ministry.

For a minister, maintenance of one’s own integrity is the highest responsibility of his/her life.  The world looks to ministers as examples of moral integrity.  When we compromise our moral integrity, we forfeit our greatest perceived contribution to the church and society.

3) BUILDING CONGREGATIONAL RELATIONSHIPS

Christianity is relational.  Fellowship with God and man is of paramount importance.  There is a great deal of isolation, alienation, and loneliness in the world today.  Many people are living with avoidant personalities and placing emphasis on things, not people.

Dynamic congregation relationships are built upon a Scriptural foundation.  There are three (3) key ingredients that form an atmosphere uniquely different from that of the world.  These ingredients are love, acceptance, and communication.

A) LOVE

In modern usage, the word love can range from the spiritual to the illicit.  Love is often defined as a feeling or emotion.  Real love is a decision or an action with emphasis upon commitment and behavior.  Being close to people is a pleasure, a wonderful experience.

If there is anything that should characterize the family of God, it is unconditional love — the kind of love our Heavenly Father extends our way.  The fact that God loves us unconditionally doesn’t mean He excuses our wrong doing.  While He calls us to walk in holiness, He doesn’t stop loving us when we stumble or fall.

Sometimes we have difficulty loving certain people within our church fellowship.  Following are some categories or descriptions that might fit these people:

  1. People whose needs seem never-ending.  Some people seem to need more from us than just going the second mile.  They require a 26 mile marathon.  We might grow very impatient with these people. 
  2. People we do a lot for, but who don’t seem to be very appreciative.  With these people we get tempted to say, “Before I extend you any more kindness, you’re going to have to earn it.” 
  3. Individuals we sense that are out to get us.  We find this kind of treatment hard to swallow when we feel that we do not deserve such treatment. 
  4. People we don’t feel we can trust.  There are many reasons that can cause us to feel that we cannot trust a person.  We probably expect them to earn our trust. 
  5. People who have shut us out of their world.  Maybe it is the way we act, talk, or look that causes some people to push away from us.  They are nice at times but it is clear they don’t want us close to them.

What a difference there would be if the church were comprised of men and women who extended love the way Christ does.  Far too many people in the church withhold Christ-like love from others.  Sometimes their reasons are trivial.  This practice results in real pain to those who are excluded.  This should not be normal for the family of God.

As spiritual sons and daughters, we are to imitate the love of the Father and Jesus Christ.  Whenever the church fails to follow God’s pattern of love and unity, the church becomes increasingly dysfunctional and divided.

B) ACCEPTANCE

Accepting people are happy people.  They are proactive not reactive.  Thus, they are free to act rather than react.  They tend to be mature and filled with the joy of the Lord.  We must accept ourselves before we can accept others.  In doing so, we must accept the truth that we all have flaws and we all make mistakes.  Actually, imperfection is the one thing we all have in common.

Acceptance promotes feelings of security and well-being.  In order to be effective, we must also accept our circumstances.  Difficulties can be the tools of God, so let us respond in faith to all circumstances.

C) COMMUNICATION

  1. Interpersonal communication is essential for interpersonal relations.  These provide the context for social maturity and spiritual growth.  Communication does not occur in isolation, and it does not have to be verbal.  Communication is meaning exchange, not word exchange.  As someone once remarked, “I’m sure you believe you understand what you think I said, but I am not sure you realize that what you heard was not what I really meant.”

    Many believe that changes in the fast-moving world of communication have left the church behind.  Could it be that congregational fights, church splits, and the generally short tenure of ministerial staffs stem from something as basic as communication deficiencies?  Not only could it be, it probably is in many of those unfortunate cases.

    Churches are held together by communication, not structure.  In the administrative process, communication is not merely one of the functions—it permeates all functions and links them together.  It is communicate effectively or suffer the consequences!  Organizing, planning, staffing, delegating, coordinating, and motivating are essential tasks.  Can any of these tasks be carried out without effective communication?

    Effective pastoral/administrative communication needs clear and communicable goals, adequate resources, motivated people, and skill.  There are several important guidelines to follow.

    1. Communicate objectives repeatedly and clearly.
    2. Protect the emotional tone of communication.
    3. Identify clear channels for communication.
    4. Recognize different levels of communication.
    5. Teach people to communicate.
    6. Evaluate yourself as a communicator.
    7. Get feedback on your communication.
    8. Remember solicited feedback will be better than that which is unsolicited.
    9. Feedback needs to be checked and rechecked to ensure its validity.
    10. Seek to clarify your ideas before communicating.
    11. Examine the true purpose of each communication.
    12. Consult with others, where appropriate, in planning communication.
    13. Follow up your communication.
    14. Communicate for tomorrow as well as today.
    15. Seek first to understand and then to be understood.
CONCLUSION

Good communication is essential for a pastor to be effective in his/her role and relationships.  Learning to listen and improving skills as a listener and communicator is vital.  One important role of all pastors is conflict management.  This is a hot topic today and needs to be studied and understood by all ministers.  In each conflict or stressful problem situation or relationship, we possess the potential for constructive or destructive management.  We must be careful at all times to build relationships with others and overcome conflicts without sacrificing clear, Biblical convictions.

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Theological Roots of Pentecostalism

by | Nov 20, 2002

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INTRODUCTION

Since the birth of the Church on the Day of Pentecost, various revivals and renewal movements have emerged throughout the history of the Church.  Because these movements were often condemned or marginalized by the institutional church, their history has been submerged or misconstrued.  It is, therefore, a history in need of discovery and full recovery.
 
Pentecostals have often viewed themselves as representing a restoration of the purity and power of the first century apostolic church.  The church of the first century was a Spirit-filled, Pentecostal church.  If this is true, then the Pentecostal Movement has a rich history nearly 2000 years old.
 
In this session we will look at the history of the Christian church from a Pentecostal perspective so that we can discover the theological roots of modern Pentecostalism.
1) PENTECOSTAL ROOTS IN THE EARLY CHURCH
The church of Jesus Christ was born in the power of the Holy Spirit on the Day of Pentecost.  The enduement of power and the enabling gifts of the Holy Spirit turned believers into ambassadors for Jesus Christ.
 
The early church (1st Century) was a Spirit-filled (Pentecostal) church.  Speaking in tongues and prophecy, healing, and miracles were a normal part of the life of the church (Acts 1:8; 10:19; 13:2).  This charismatic character continued to be the norm throughout the Greco-Roman world as the Gospel was carried beyond Jerusalem.  Early Church leaders were characterized as being endowed with spiritual gifts.  They looked to and depended entirely upon the anointing and presence of the Holy Spirit.  The early church’s expectation of ministry filled with the supernatural was based upon the very teaching of Jesus Christ.  Jesus had even said that when the Spirit came, believers would be enabled to do the same works that He had done and even greater works (John 14:12).
 
With the anointing of the Holy Spirit, early Christianity was able to expand globally while overcoming intense persecution and internal heresies.  God raised up giants of the faith who were willing to pay any price to obey God and advance the kingdom.  These early leaders lived out personal holiness through an internalization of the Word of God.
 
The testimonies of the great leaders of the first three centuries demonstrate that the gifts, including speaking in tongues, continued to the beginning of the fourth century.  Origen indicates their decline, but not their cessation.  Many have argued that speaking in tongues and several of the spiritual gifts ended with the death of the first apostles.  They have thus argued that speaking in tongues did not continue beyond 100 A.D.  It is consistent with church history that speaking in tongues continued for the first 300 years of the Christian church, therefore would it not be logical to seek to recover today the dynamic work of the Holy Spirit which enabled the early Christians to overcome Roman persecution and spread the Gospel all over the worl
 
Justin Martyr (A.D. 100-165  This foremost apologist of the second century was familiar with the miraculous gifts of the Holy Spirit.  In Martyr’s writings he said that the “prophetical gifts remain with us even to the present time” (Dialogue with Trypho, Volume 1).  In his work called The Second Apology of Justin, he speaks of the ability of Christians in his day to cast out demons and minister healing.
 
Irenaeus (A.D. 125-200)  Irenaeus was the Bishop of Lyons and had been a disciple of the Apostle John.  In his Against Heresies, Volume 1, he describes true Christians as driving out devils, having visions, prophesying, laying hands on the sick and raising the dead…  He also testifies that believers were still speaking in tongues.  Irenaeus in no way indicates the expectation that the gifts of the Spirit would cease.
 
Tertullian (A.D.160-240)  Tertullian was one of the great writers and leaders in the history of the Christian church.  His writing reveals a personal acquaintance with the supernatural gifts of the Holy Spirit, including speaking in tongues.  In A Treatise on the Soul Tertullian says, “For seeing that we acknowledge the spiritual charismata, or gifts, we too have merited the attainment of the prophetic gift.”  In his Against Marcion Tertullian reveals both his acquaintance with speaking in tongues and his belief that the supernatural gifts of the Spirit were a sign of orthodoxy.  Thus, in the third century spiritual gifts were still prominent in the Church. It should also be noted that Tertullian does not predict any cessation of the gifts of the Spirit.
 
Origen (A.D. 185-284)  Origen was the first systematic theologian in the Church.  In his work, Against Celsus, Origen speaks of many miracles being performed in Jesus’ name.  In this work he refers to Celsus’ criticism of prophetic utterances and defends prophesy and speaking in tongues.  Origen, in his commentary of Romans 8:26, links praying in the Spirit to praying in tongues.  Origen was the first of the early church fathers to express concern that the supernatural ministries of the Spirit might be diminishing in the Church.  He saw this as a result of the lack of holiness among Christians, and not the will of God.
 
Many other early Christian writings confirm the ongoing manifestation of spiritual gifts in the churches beyond the fourth century.  The controversy surrounding Montanism led to the expansion of the institutionalization of the church.  Bishops became more than a body of leaders; they became powerful leaders individually in control of the church.  This institutionalization brought a sharp division between the clergy and laity.
 
The extreme beliefs of Montanism contributed to the disappearance of spiritual gifts in many churches.  The Montanists were prophesying and announcing the soon end of the world. The Montanists also called for people to be martyrs and never flee from persecution.  People were often forbidden to marry, and some were even encouraged to leave their unsaved spouses.  Emphasis on the Spirit was being replaced by ceremonial ritual and ecclesiastical order.  The conversion of Constantine in A.D. 312 and the church’s rise to earthly affluence and power marked the end of the charismata as part of the character of the Church.
 
The church also rejected Gnosticism, another early heresy.  Gnosticism was a plan of salvation through secret knowledge (from the Greek gnosis – knowledge), which consisted of a belief that all material things were inherently evil, and that only spiritual things were good.  This belief therefore denied that Jesus came in a physical body, and that He had a physical death and resurrection.  It also led to two erroneous conclusions about earthly living.  One view led to an ascetic life of strict discipline.  The other led to libertinism, saying that the physical body was irrelevant, since whatever was done in the body could not mar the purity of the soul.
 
The Monastic movement, which started around A.D. 300 and flourished during the Middle Ages, created centers of learning and devotion to God.  The miraculous gifts of the Holy Spirit, which disappeared from the Church, reappeared among the Monastics.  Athanasius wrote about the life of Antony (A.D. 251-356), who was considered the father of Monastisicm. Athanasius wrote that the ministry of Antony was filled with the supernatural.  Many other great spiritual leaders followed the example of Antony: Athanasius, Hilarion, Ambrose, Jerome, Augustine, and Gregory the Great, just to mention a few.
2) PENTECOSTAL ROOTS IN THE MIDDLE AGES
In the early church the gifts of the Spirit were normal for all believers.  In the Middle Ages, the miraculous was common among those Monastic saints who had withdrawn from the world and secular society.  Miracles were most often associated with the missionary expansion of the church.  The sick were healed, demons were cast out, and even the dead were raised.  A significant jealousy arose during the Middle Ages between the church at Rome and the common people.  Around A.D. 1000 the Roman church declared that speaking in tongues among the common people was to be considered evidence of demon possession. However, among the Monastics and the church hierarchy it could be considered evidence of sainthood.  The church wanted to claim that miracles belonged only among the church hierarchy and that any occurrence of miracles among the common people was looked upon as sorcery or witchcraft.
 
However, the Scriptures were functionally inaccessible to the common people of the Middle Ages, since most common people were illiterate.  Additionally, the scriptures were only available in Latin, The Vulgate translated from the Greek by Jerome in the 5th Century.  Also, each copy of the scriptures had to be laboriously hand-copied by monks in monasteries, further limiting their availability to usually one copy per church.  John Gutenberg printed the first printed Bible in 1454.
 
During the eleventh century a spiritual renewal took place among the various Monastic orders who went about preaching and ministering to people.  Many great miracles took place around the world through men and women such as Bernard of Clairvaux (1090-1153) and Hildegard of Bingen (1098-1179).  During this period God raised up many ministers who were filled with the fervor of the Holy Spirit.  One of these ministers was Francis of Assisi.  As a young man while praying in a church outside Assisi, Francis heard a voice say to him, “Go and repair My house which is fallen down.”  Francis of Assisi started the Franciscan order, which was a Monastic order dedicated to studying the Scriptures, preaching the Gospel, praying, and helping the poor.  Francis and many others during this period were known to have spoken in tongues and to possess great faith in the power of God.
 
During the Middle Ages there were those devoted to the Roman Catholic Church, and those who left the church to seek a closer walk with God.  Those who sought a closer walk with God were called the Cathari, meaning “pure.”  They sought to be free from the political and moral corruption so prevalent in the institutional church. There were also various renewal movements within the Roman Catholic church, such as the Waldenses.  This group existed from 1176 to beyond the sixteenth century.  The Waldenses sought to find the Biblical pattern for a New Testament church.  Divine healing, miracles, and all the gifts of the Spirit were encompassed by their ministry.  The Waldenses were persecuted by the Roman Catholic church, yet they endured faithfully and in the sixteenth century identified with the Protestant Reformation.
3) PENTECOSTAL ROOTS IN THE REFORMATION PERIOD
Martin Luther and the Protestant Reformation brought a renewed commitment to the work of the Holy Spirit within the Church.  Stanley Frodsham’s book, entitled With Signs Following (Springfield: Gospel Publishers, 1926, p. 329) quotes a work in German by Souer who describes Luther as “a prophet, evangelist, speaker in tongues and interpreter, in one person, endowed with all the gifts of the Holy Spirit.”  Luther’s theology is certainly confusing at times, yet there is no evidence that Luther believed in the cessation of miracles or other spiritual gifts.  There were other Reformers, such as the Anabaptists, who felt that Luther did not go far enough in reforming the church.  These radical reformers created a movement designed to reproduce as literally as possible the power and purity of the Apostolic church.
 
The Anabaptists insisted that baptism was for believers only, and rejected infant baptism. They were persecuted by both Catholics and Protestants for this position.  The Anabaptists also emphasized that ministry was the responsibility of the entire congregation, not just the clerical hierarchy.  During the sixteenth century there arose a renewed interest in both spiritual gifts and the return of Christ.  Anabaptism was truly a charismatic movement.
 
Francois Fénelon (1651-1715) emphasized that perfection is the work of God’s grace.  He said that the detachment which marks the saint of God is not withdrawal from the world but inner detachment from a selfish will.  Instead of promoting solitary intellectual contemplation, he taught that the perfect life is lived out in loving fellowship with others.[1]
 

Fénelon viewed Christian perfection as perfect love.  Perfect love involves and requires that we hold nothing back from God but that we are entirely His.  Thus, we detach from our self-will that we may imitate Jesus Christ in the power of the Holy Spirit, not in our own power.

 
Fénelon taught that it is possible to attain perfect love in this life.  Fénelon would remind us that nothing is impossible with God.
 
At the center of the Christian life is the purifying power of God’s love and grace. God calls us to a death of self and sin and to a watchful walk of faith and obedience.  The life of holiness is a watchful life.
 
The Reformation redefined Christian perfection in a way that all Christians could live holy lives before God.  For Luther, faith is perfection and a divine work of God within us.  This work of God changes us and makes us new in Christ.
 
John Calvin (1509-1564) believed that we are liberated from the power of sin by regeneration.  Calvin did not advocate a doctrine of Christina perfection, but he did emphasize the importance of practical holiness.
 
The Reformers were strong on teaching justification by faith, but were weak on teaching sanctification.  Possibly, they avoided the doctrine of holiness in order to avoid the Roman Catholic practice of justification by works.
 
In the Post-Reformation Era, a group known as the Moravians (John Huss’s disciples or Taborites) experienced a great outpouring of the Holy Spirit in 1727.  They regarded it as another Pentecost.  The Moravians were great missionaries and forerunners of Wesleyanism and the holiness movement.
4) HOLINESS/METHODIST ROOTS OF PENTECOSTALISM
The most significant precursor to Pentecostalism was the Holiness Movement, which issued from the heart of Methodism with its emphasis on sanctification. John Wesley (1703-1791) believed that perfection is loving God with all your heart.  He taught that as we increase in love, we increase in holiness.  Wesley’s teaching was seen as a balance between justification and sanctification.  For Wesley, perfection exists and is Biblical. He saw perfection as progressive even though it does not make us infallible or sinless. Perfection is staying connected to God and flowing in the power of the Holy Spirit – demonstrating the love of God in Christ.  For Wesley, the sanctified man deeply feels his imperfections and failures.  He never forgets that he is justified by grace (not works) through faith.
 
The Church of God, along with many other movements, was spawned from the Protestant Reformation which produced the foundation for the Wesleyan Holiness Movement.
 
Methodism in the 1700s was used by God to bring renewal and revival to the Christian church.  The concept of a vibrant personal experience with God was lost in the Orthodox and Catholic churches.  It was not fully recovered in the Reformation churches nor the Anglican churches.
 
Foundational for the holiness movement is the belief that our great purpose on earth is to know, love, and to serve God in the beauty of holiness.  God has called every Christian to walk the “Highway of Holiness” (Isaiah 35:8).  The Apostle Paul instructed the Colossians, “As you therefore have received Christ Jesus the Lord, so walk in Him” (Colossians 2:6).
 
A true Christian movement must be a holiness movement because God has commanded, “Be ye holy for I am holy” (Colossians 2:16).  Also in the New Testament, the Word of God says that “without holiness no one will see  the Lord” (Hebrews 12:14).  Holiness is to be and to act like God.  God acts in holy love; therefore, His love is a holy love and a jealous love.
 
The holiness movement is characterized by Christians who seek to please God and to worship Him in Spirit and truth.  The sanctifying power of the Holy Spirit brings life and emotion to our souls.  The holiness movement, which is characterized by passion, emotion, excitement, and zeal, gave birth to the present Pentecostal/Charismatic Renewal.  Weslyanism in the eighteenth century and the Holiness movement in the nineteenth century were the cradle of Pentecostalism in the twentieth century.
 
The Church of God today is part of this global awakening which started around the turn of the century (1900).  This great spiritual phenomenon far exceeds the great awakenings of the eighteenth and nineteenth centuries, which were mostly confined to the United States.  This present Pentecostal awakening has impacted much of the world.  It should be noted that Charismatic Christianity is not just a twentieth century phenomenon.  Pentecostals believe that Spirit-filled Christianity has been around ever since the early church.  The Pentecostal movement today is part of a new great awakening which has placed more emphasis on the Holy Spirit than any other period of time since the first century.
 
Classical Pentecostals are committed to a restoration of true Biblical Christianity in the purity and power of the apostolic church.  Pentecostals have sought to rediscover the power and anointing of the early church in order to be the instruments of God in reaching our own generation.  The result is that Pentecostalism is reshaping religion today  and  in  the  twenty-first century.  David Barrett, a leading expert in religious statistics, estimates that Pentecostalism in all of its various forms already exceeds 400 million people.  It is by far the largest non-Catholic grouping, accounting for one in every four Christians.  Pentecostalism is the fastest growing Christian movement on earth, increasing more rapidly than even Islam.
 
The Pentecostal movement erupted from among society’s disenfranchised and caused people to experience faith and hope by the power of the Holy Spirit.  The Pentecostal awakening has not been the work of any one man such as was the revivalism of Finney, Moody, Spurgeon, etc.  The roots of the current Pentecostal movement go back to those holiness revivals especially among Baptist and Methodist believers.  Men like John Wesley and others had been impacted by the Reforms of Anglicans, Puritans, Pietists, Moravians, etc.  All of these reform movements had placed great emphasis on holiness of life.
 
The Pentecostal movement came about during a time when liberal theologians were attacking the very existence of God.  Men such as Newman, Kant, Voltaire, Schleiermacher used Biblical criticism and modernism to redirect Christian thought.  Darwin’s theory of evolution further added to massive desertion of many Christians, to a loss of interest in religion, and to a lack of confidence in the Bible.
 
God brought forth the Pentecostal movement in a time of theological tempest in order to restore to the church a beautiful and simple Spirit-filled worship, which would demonstrate the power and anointing of the Holy Spirit upon believers.
 
Pentecostals see themselves as true orthodox Christians who are not only Pneumatocentric but also Christocentric.  Pentecostals accept Jesus Christ just as He is represented in the Word of God.  He is Sovereign Lord, Savior, Sanctifier, Healer, Holy Ghost Baptizer, and Coming King.
 
The beginning of the Church of God goes back to August 19, 1886, when a group known as the Christian Union was formed at Barney Creek in Monroe County, Tennessee.  The group was led by R.G. Spurling, Sr., a Baptist, who was sincerely seeking a reformation in his church.
 
The new church was organized following a two-year period of preliminary study and effort to reform the existing churches.  In his book, The Last Great Conflict, A.J. Tomlinson in 1913 tells how that “after two years or more of careful searching, praying and weeping, and pleading with his church for reform to no avail…(Richard G. Spurling, with others, began to arrange for a conference and more careful consideration of religious matters)…After  having taken  plenty of  time  for  consideration,  the  time and place of the meeting was arranged and announced.  The small company of humble, faithful, conscientious pilgrims met at Barney Creek meeting house, Monroe County, Tennessee…Spurling’s arguments were full of force and effective, and were endorsed by the hearers, so that when the time came for action there was free and earnest response.  The proposition and obligation were simple…As many Christians as are here present that are desirous to be free from all man-made creeds and traditions, and are willing to take the New Testament, or law of Christ, for your only rule of faith and practice; giving each other equal rights and privilege to read and interpret for yourselves as your conscience may dictate, and are willing to set together as the Church of God to transact business as the same, come forward.”
 
The ordination certificate of R.G. Spurling, Jr., dated September 2, 1886 shows the Christian Union (the earliest name of the Church of God) in operation as a separate organization, doing the work of an established church body.
 
On May 15, 1902, the Christian Union was reorganized and named “The Holiness Church at Camp Creek.”
 
In January 1907, the group chose the name Church of God since it was the name mentioned in the Bible.  This new denomination was typical of the Holiness churches formed in America during this period.  Sanctification as a second work of grace was sought and divine healing was strongly affirmed.
 
The news of the outpouring of the Holy Ghost at the Azusa Street Mission in California was welcomed among these Holiness people who were also experiencing the outpouring of the Holy Ghost.  At the 1908 General Assembly in Cleveland, Tennessee, many pastors and laity received the Baptism and spake with other tongues.
 
Out of this background, the Church of God and the Pentecostal movement came forth. Pentecostalism exists in continuity and differentiating discontinuity with other Christian spiritualities.[2]
 
Pentecostal theology calls for a right relationship with God and for a walk of holiness and life in the Spirit.  Walking in the light of God and the pathway of holiness requires a passionate commitment to the truth of God’s Word.
5) HOLINESS – THE CORE ROOT OF PENTECOSTAL THEOLOGY
Holiness is the characteristic mark of a Christian; “He chose us in Him before the foundation of the world, that we should be holy and blameless before him” (Ephesians 1:4).  Paul wrote to the Romans and put it this way, “Whom He foreknew He also predestined to be conformed to the image of His son” (Romans 8:29).
 
The New Testament word for holiness signifies something full of awe or awe-inspiring, because the thing or person so described belongs peculiarly and only to God.  The Anglo-Saxon word for holiness means soundness and completeness.
 
A) Holiness is Provided by God
 
The New Testament mandates that our conduct be holy (I Peter 1:16).  Along with this demand  comes  the provision for holiness.  “Christ…became for us…sanctification (holiness)” (I Corinthians 1:30).  Peter also says that we are made “partakers of the divine nature” (2 Peter 1:4).  The writer of the Hebrews tells us that we are “partakers of His holiness” (Hebrews 12:10).
 
Holiness is not the product of human effort, it is the work of God made effective in us by the indwelling life of Christ, through the power of the Holy Spirit.
 
B) Holiness is Preserved by God
 
In writing to the Thessalonians, Paul prayed, “And the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.  Faithful is he that calleth you, who also will do it.” (I Thessalonians 5:23-24).  Holiness implies the preservation of a healthy spirit, soul, and body. The Holy Spirit is at work in us to keep us holy.  God wants every area of our life to be holy. God has called us to holiness, and He will work in us as we stay filled with the Spirit (Ephesians 5:18).  We must glorify God in our spirits, souls, and bodies so that we may be preserved “blameless at the coming of our Lord Jesus Christ” (I Thessalonians 5:23).  Thus, Paul prayed that “the God of peace sanctify (us) completely…spirit, soul, and body” (I Thessalonians 5:23).
 
C) Holiness is Perfected by God
 
The God who is at work in us makes certain demands of us.  We must yield to God. “…Present your members as slaves of righteousness for holiness” (Romans 6:19 NRSV).  When we fully yield to God we can be fruitful, “But now that you have  been set free from sin and have been slaves to God, the benefit you reap leads to holiness, and the result is eternal life” (Romans 6:22 NIV).  The writer to Hebrews tells us, “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Hebrews 13:15).  Fruitfulness in Christian character glorifies God:  “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (John 15:8)).  Jesus told His disciples, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain that whatsoever ye shall ask of the Father in my  name, he may give it you” (John 15:16).
 
Holiness requires a crucified life.  “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20).  God has condemned sin in the flesh and He calls for us to be crucified with Christ.  “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin” (Romans 6:6).  Holiness requires a crucified life, a dying to self.  Romans 8:13 tells us that if we are to live, we must put to death the deeds of the body or we will die.  “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Romans 6:11).
 
D) Holiness is a Presentation and a Transformation
 
“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies  a living  sacrifice, holy, acceptable  unto God, which is  your reasonable service.
 
And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:1-2).
 
The first eleven chapters of Romans revel in the great doctrinal mysteries of the plan of redemption.  In chapter twelve, Paul emphasizes the practical.  It is a clear reminder that true Christianity involves both “believing” and “behaving” the Gospel.  The Gospel has significance for our conduct.  In a living Christianity, faith and conduct are inseparable.  In Romans, doctrine precedes exhortation to a holy life.  Paul also demonstrates that God has provided for us the resources of His grace necessary to live a holy life.
 
Paul stated, “Therefore (now that the doctrine is in place in the first eleven chapters), I urge you” (Romans 12:1 NIV).  This was one of Paul’s favorite phrases.  With passion and tenderness, Paul calls for an act of presentation and the resultant duty of transformation.  The divine mercies of God make the presentation of ourselves a fitting response.
 
Paul calls for us to “present our bodies a living and holy sacrifice, acceptable to God.” Paul meant for this to be a sacrifice that could not later be retrieved.  It should be a presentation made for life.  Our bodies are now to be vehicles of righteousness.
 
A body fully yielded to God is essential if believers are to make a spiritual impact on the world.  God wants living sacrifices (made alive by the Spirit), that are holy (set apart), and are thus acceptable to God.  No sacrifice is acceptable to God unless the motives and  character  of the sacrificer are pure before God.  The unusual Greek word used here for “spiritual” is the term from which the English word “logical” is derived.  Thus, the King James Version uses the words, “your reasonable service.”  Such a sacrifce is logical and consistent with a clear understanding of the matchless love of God revealed in Christ Jesus.
 
In Romans 12:2, Paul addresses the duty of transformation and the hindrances to the transformation.  Paul takes into account the presence of sin and commands, “Do not conform any longer to the pattern of this world.”  Don’t let this sinful world around you squeeze you into its mold.  Conformity to this world inevitably hinders and perverts spiritual transformation.
 
“By the renewing of your mind” reveals that the believers’ renewal works at the center of consciousness.  The Holy Spirit works to transform the evil impact that sin has left on our mind. Only an internal transformation of the believer can produce holiness of life and prevent outward (external) conformity to this present age.
 
The result of this transformation is that the believer may know and live in harmony with the will of God.  From Romans 12:1-2, we see that holiness of life involves a voluntary acceptance of the divine call to presentation and transformation.  This progressive renewal of our minds enables us to discern God’s will and to obey God’s good, pleasing, and perfect will. Holiness of life is for everyone as the Apostle Paul wrote, “This is the will of God, your sanctification” (I Thessalonians 4:3).
CONCLUSION
The pursuit of holiness is essential in the life of the believer.  It is the mandate of the New Testament.  “Strive for…the holiness without which no one will see the Lord” (Hebrews 12:14). Peter tells us, “Be holy  yourselves in all your  conduct” (I Peter 1:15).
 
Holiness is more than avoiding sin and getting rid of our corrupt nature.  Holiness is a conforming to the image of Christ (Romans 8:29).  Paul writes, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Corinthians 3:18).
 
The New Testament mandates that we yield our members to “righteousness for sanctification” (Romans 6:19).  We are not only to put off the old man, but we are to put on the new man; manifesting the fruit of the Holy Spirit (Galatians 5:22-23) and doing the will of God (Romans 12:1-2).  Holiness is a cleansing “from all filthiness of flesh and spirit perfecting holiness in the fear of God” (2 Corinthians 7:1).
 
For Paul, Biblical perfection called for a forsaking of sin and pressing toward the prize of the high calling of God in Christ Jesus.
 
The heart of Pentecostal spirituality is love.  This holy love for God compels us to perfect holiness of life in the fear of God.  The reverence for God comes from the realization that salvation is a dynamic relationship and not a static inevitability. [3] Holiness of life calls for a moment-by-moment abiding in Christ through the Spirit and the Word.
 
Passion for the kingdom calls for a yieldedness to the Spirit as He searches our hearts and fills us with holy love.  This passion is the ruling affection of Pentecostal Spirituality.  Wesley saw that true religion consisted of more than external observances.  It consists of the righteousness of God stamped on the heart accompanied with the peace that passeth all understanding and joy in the Holy Ghost.[4]
 
The Gospel transforms us that we may bear witness to God’s love and that we may fulfill our mission.  Our mission is to do justice, to love mercy, and to walk humbly with God.  It should be our goal to rediscover the radical discipleship of Jesus and the power of the Holy Spirit within the church.  Holy people share a passion and compassion for the lost and afflicted of humanity.  They pray for, long for, and cry for the return of Jesus Christ.

[1]Charles F. Whiston, Chritian Perfection, trans. Mildred Whitney Stillman (New York & London:  Harper & Brothers Publishers, 1947), pp. 8, 9.

[2]Steven J. Land,  Pentecostal Spirituality, (Sheffield, England:  Sheffield Academic Press, 1993), p. 30.

[3]Land, p. 176.

[4]John Wesley, Explanatory Notes on the New Testament (London:  Epworth Press, 1976 [1754]), pp. 575, 598.

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The Virtuous Woman

by | Nov 20, 2002

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A Virtuous Woman (a wife of noble character) – Who can find her? She is worth far more than rubies.

1) A WIFE OF NOBLE CHARACTER

It is essential that a minister’s wife be a woman of noble character.  The NIV translates a “virtuous woman” as a “woman of noble character” (Proverbs 31:10).  This Scripture describes a woman with emotional strength and high morale; a woman who develops her resources and abilities; a woman of great integrity; a woman who is fruitful in life and ministry.

A minister’s wife is placed under great pressure and tension.  It is as though she lives in a fish bowl and constantly on display.  Extraordinary expectations are placed upon her.  A minister’s wife is expected to be:

  • Christlike – always manifesting love and all the fruits of the Holy Spirit
  • Positive under pressure without becoming critical
  • A role model for all women – she is to be a gracious helpmate, consecrated, dedicated, genuine, interested, discreet, trustworthy, kind, and friendly
  • Physically fine tuned – she should be energetic; hard working; and physically fit, by taking time to be good to herself with a proper amount of rest, recreation, and diet
  • Lovable – a wife who is easy to love and able to return love.  Her love is also to be pure and unconditional.  A love that conquers all.

2) A WIFE OF COURAGEOUS LOVE

Supernatural joy, deep purity, and passionate love are in short supply even in our Christian communities and ministry couples.  Some ministers’ wives are better at singing about joy than really experiencing the joy of the Lord.  They are sometimes inclined to accept and even ignore their faults and the impurities of their spouse and/or marriage rather than to confront the pain.  A minister’s wife may learn to deny or simply live with the pain in her soul when deep love and respect has disappeared from her marriage.

A) The Risks of Courageous Love

C. S. Lewis wrote in his book, Four Loves, “Love anything and your heart will be wrung and possibly broken.  If you want to make sure of keeping it in tact, you must give it to no one.  Wrap it carefully round with hobbies and little luxuries; avoid all entanglements.  Lock it up safe in the casket or coffin of your selfishness.  But in that casket–safe, dark, motionless, airless–it will change.  It will not be broken; it will become unbreakable, impenetrable, irredeemable.”

Every minister’s wife faces the risk of being hurt and broken because of attempting to love people.  It is vital for her, and her husband as well, to remember that the ministry of the church is to some people who are sick, troubled, and dysfunctional.  People like this will often break your heart.  They will behave in foolish and evil ways due to their incompleteness and dysfunction.

Unless you are prepared for these hurts and keep them in perspective, they will break your spirit.

B) The Dangers of Courageous Love

The dangers of courageous love include becoming codependent, depressed, or even mentally wounded.  These are dangerous times to really love people.  With some people who are addictive or self-destructive, we find ourselves in a codependent way trying to control their lives and love them into changing.  Out of love we nag, lecture, scream, cry, beg, coerce, protect, try to please, talk mean to, talk mean about, pray for miracles, pay for miracles, go places we don’t want to go, write letters to, advise, teach lessons to, reward, punish, almost give up on, then try even harder.  (Codependent No More, Melody Beattie).

Really loving people is a dangerous thing because we often care too much, if that is possible.  We are not only people who “make things happen,” but people who even try to “force things to happen.”  If we are not careful, we will set ourselves up for hurt and disappointment; all in the goal of being a loving person and trying to help hurting people.

3) A WIFE OF HIGH SELF-ESTEEM

The tension and responsibility of a minister’s wife can at times be overwhelming.  This tension explains why the two main concerns expressed by women are low self-esteem and depression.

Our self-perception is largely formed by what we think other people think of us.  The most significant people in our lives have shaped our self-image.  We know that our self-image should be based on God’s unconditional love for us.  However, it is difficult to feel good about yourself when you have been abused, neglected, used, or ignored.  As children, we bear the shame and guilt of our parents as they project onto us the blame for their anger and sins.  We “make them mad,” “cause them to lose control,” etc.  We then internalize the shame and develop a low self-esteem.  There are many sources of tension which attack the self-esteem of a minister’s wife.

Many factors can contribute to low self-esteem in a minister’s wife. There are some positive steps a minister’s wife can take to deal with theses sources of stress and discouragement.  Some steps are as follows:

A) Say the Right Things When You Talk to Yourself -- Forgive Yourself

We must learn to build our faith and to program our mind with a more successful “new picture” of ourselves.

The Bible tells us in Philippians 4:8, “Finally, brethren, (ladies also) whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report.  If there be any virtue, and if there be any praise, think on these things.”

We talk to ourselves all the time.  Most of our self-talk is unconscious; we are not aware of it.  The devil wants us to think bad about ourselves and believe his lies.  The more bad thoughts we have about ourselves, the more we open ourselves to other self-criticism.  The longer we entertain the thought, the truer it seems to become.

We must stop building in our minds walls of self-doubt and self-criticism,  forgive ourselves, and start fresh with the love and acceptance of God filling our life.

Thinking on these things (Philippians 4:8) reminds us that:

  • we can program new beliefs in our mind
  • beliefs create attitudes
  • attitudes create feelings
  • feelings determine actions
  • actions create results

A positive thought life and prayer life opens the door of our mind to the control of the Holy Spirit to make us the person God has created us to be.

It is important that we be sensitive to God’s Word and the leading of the Holy Spirit; then, speak those truths to ourselves in specific, concise thoughts, which will paint a positive picture of the change in our life that God wants to create.

To change our habits, we must change our minds and our attitudes.  As this process continues, we develop the “mind of Christ” and build a high self-esteem.

B) Get Organized and Clarify Priorities

Ministers’ wives are often driven compulsively (just as their husbands are) to be good, effective, successful, and thus a perfectionist.  We live for others and try to please them.  People are so hard to please week after week.  One day they think we are the greatest, and the next day they think we are the worst.  Please note that it is probably not because of any failure or inconsistency on our part that causes their perception to flip.  It is the principle of transference that causes them to flip and project onto us the anger, mistrust, dislike, etc. they feel inside concerning their own relationships.

If we are driven to please people all the time and to live in such a way that they will consistently love and respect us, we will be disappointed.  Most people are not mature enough or spiritual enough to be that steady and objective.

The cure for our perfectionism is God’s unconditional love.  Seldom, if ever, will we feel an unconditional love coming from another human being.

We seek to get organized and clarify our priorities realizing that many people live on the border of disorder.  Their priorities and values are out of line.  We need is to remove ourselves as far as possible from the epicenter of destruction where the damage is the worst.  Radiating out from the epicenter are concentric circles of damage as well.  The closer we stand to the center of people’s disorder, the more impacted we will be.

Living on the border of disorder is dangerous.  It is the result of being a person (or living with a person) who has destructive habits or impulse control disorders.  These habits/disorders cause a person to tend to gratify their immediate desires without regard to consequences.  These disorders not only hurt the disordered person, but also their friends, associates, and/or relatives.

If we live on the dangerous borders for years, we will experience confusion, doubt, fear and anger.  We will grow weary and become more disorganized in our thinking and lifestyles.

There is hope for hurting people when they get their priorities in place and surround themselves with a network of loving supporting relationships.

C) Find a Balanced and Joyful Life

A minister’s wife must recognize her own uniqueness and preciousness as she lives a joyful life of loving and serving others.

The foundation of a woman’s identity is her physical, intellectual, emotional, spiritual, and sexual being.  Her spirituality is the major structure of her identity rising forth from the foundation of her life.  Streaming like ribbons from the pole of spirituality are many characteristics such as love, kindness, and maturity.  Other ribbons include:

Maypole

The figure (above) was designed by Terry Kellogg and Marvel Harrison for their book, Finding Balance, Priorities for Interdependence and Joyful Living.  In the ambiance of the maypole dance, balance abounds.  Balance is needed in all areas of life, commitments, decisions, choices, foods, caring for others, and in taking care of ourselves.  Balance with play, work, and relaxation are all important.

Balance is the dance of life.  When we feel in balance, steady and sure, we can handle some unexpected twirls without falling.  When we feel off-balance, out of step or not in tune, a swirl may result in a serious fall.

The beauty of the maypole is the vibrant, colorful creation of a spiral of life moving from childhood through adulthood. Balance and joyful living requires that a woman flows in harmony and interdependence with God, her family, and all others who are close to her heart.

4) A WIFE OF LOVE AND EMOTIONAL STABILITY

Whenever someone strives to love with the love of God, they enter into an endeavor that has more possibility of failure than any other enterprise in life. God’s standards of love are always higher than ours, leading to a sense of our own incompleteness and self-centeredness.  God calls us to love, but unconditional love is developed over a lifetime of struggling to comprehend the personality of God and to conform to God’s standard of holiness of life.

A firm trust in God is incredibly important if we are to endure the day-to-day battles of life.  We need to know that God is there to encourage us.  God enables a bold love to develop in us, which prepares us to live in a world of conflict.  He shows us that the way of victory is through love and sacrifice, not hate and greed. As the fruit of the Holy Spirit is produced in us we are increasingly enabled to maintain maturing, emotional stability, and power to overcome life’s greatest distresses.

Jesus Christ is the model of the bold love that the Bible gives us to emulate.  For us, learning to love and forgive is a process.  There are some key qualities of the soul which must be learned over time.  Let’s look at a few of these qualities:

A) Courage

Joshua 1:5-6—No man shall be able to stand before you all the days of your life; as I was with Moses, so I will be with you. I will not leave you nor forsake you. Be strong and of good courage, for to this people you shall divide as an inheritance the land which I swore to their fathers to give them.

Psalms 27:14—Wait on the Lord; Be of good courage, And He shall strengthen your heart; Wait, I say, on the Lord!

1 Chronicles 28:20—And David said to his son Solomon, “Be strong and of good courage, and do it; do not fear nor be dismayed, for the Lord God–my God–will be with you. He will not leave you nor forsake you, until you have finished all the work for the service of the house of the Lord.

It is sewn into the fabric of our being that we will courageously defend whatever is most dear to our hearts.  A woman will, at all costs, protect her young.  Most of our life is sacrificed protecting and enhancing a home that is not our eternal home.

A wife needs a lot of courage and faith to face the reality of this life and the tragedy of sin.  Life, hence, must be viewed as a pilgrimage — a place where we cannot build lasting foundations, but a place to live and love by using our lives to help in forming the joy of Christ in others.

B) Calling

Psalms 20:3—May He remember all your offerings, And accept your burnt sacrifice. Selah

Psalms 140:12, 13—I know that the Lord will maintain the cause of the afflicted, and justice for the poor. Surely the righteous shall give thanks to Your name; The upright shall dwell in Your presence.

Psalms 25:9, 10—The humble He guides in justice, and the humble He teaches His way. All the paths of the Lord are mercy and truth, to such as keep His covenant and His testimonies.

What am I living for?  Is it just to be a good moral person?  The Gospel of Christ strikes at the heart of man’s annoyance and rage.  The Gospel does not settle for good moral living; it requires a radical transformation of the heart.

We have a high calling as Christians.  Paul described it in 2 Corinthians 2:14-16, “Thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of Him.  For we are to God the aroma of Christ among those who are being saved and those who are perishing . . .”

C) Conviction

Psalms 32:8, 10, 11—I will instruct you and teach you in the way you should go; I will guide you with My eye…Many sorrows shall be to the wicked; But he who trusts in the Lord, mercy shall surround him. Be glad in the Lord and rejoice, you righteous; And shout for joy, all you upright in heart!

Philippians 1:6—…being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ.

Proverbs 25:19—Confidence in an unfaithful man in time of trouble is like a bad tooth and a foot out of joint.

Psalms 118:9—It is better to trust in the Lord than to put confidence in princes.

Courage prompts us to face realty with a bold love; calling propels us to the front lines of battle; and conviction intensifies our passion to overcome the enemy of our soul.

In order to have a bold love, we must also hate.  We must hate sin.  Proverbs 3:32 says, “The Lord detests a perverse man.”  Proverbs 6:16-19 tells us that there are six things the Lord hates, seven that are detestable to Him:

  • Haughty eyes
  • A lying tongue
  • Hands that shed innocent blood
  • A heart that devises wicked schemes
  • Feet that are quick to push into evil
  • A false witness who pours out lies
  • And a person who stirs up dissension among brothers

A holy life of courage, calling, and conviction will progressively free us from the internal malignancies that rob us of God’s love, joy, and peace of mind.

Conclusion

A virtuous woman is a good wife and good person.  She is an example of faithful and unconditional love. She impacts, in a life-changing way, everyone who knows her. A virtuous woman demonstrates in all her relationships a loyal love, faithful commitment, careful choices, and great concern for those she loves.

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Vital Issues of Power

by | Nov 22, 2000

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INTRODUCTION

Powerful people have influence to be able to cause events to happen, to be persuasive, and/or to exert control. Power is often abused by leaders or bosses to achieve some goal(s). The abuse of power often occurs in organizations because the exercise of power, in most cases, does not have defined boundaries. The abuse of power in the majority of cases is hierarchical, meaning that the abuse comes from someone with formal authority.
 
Personality traits of powerful people who abuse power are egocentrism, self-centeredness, pride, and ethical insensitivity. Power abusers pursue their own goals at the expense of their subordinates/followers.
 
Followers of Jesus Christ must avoid the practices of a secular model of power, which justifies behavior that is cunning and ruthless with a lack of moral sensitivity for right and wrong. A secular power move would seek to cleverly outwit and hinder others in subtle and covert methods.
 
The secular model of power considers us foolish if we play by the rules or take ethics too literally. Niccolo Machiavelli wrote, “Any man who tries to be good all the time is bound to come to ruin among the great number who are not good.”
 
Today’s secular model of power says that we must outwardly show respect for justice, while inwardly we do as Napoleon advised: “Place your iron hand inside a velvet glove.” The secular model says that we must learn the arts of indirection, seduction, charm, deception, and subtly outmaneuvering our opponents. Thus we will be able to make people bend to our will without their realizing what we have done. Deceit and secrecy are common techniques of those who seek power. Secular power calls for the ability to master our emotions, to never be caught by surprise, to always plan ahead, and to play with appearances.
 
Secular power says that we must learn to wear many masks and keep a bag full of deceptive tricks. In secular power, deception and masquerade are not seen as ugly or immoral because all human interaction requires deception on many levels. Deception is a developed art of civilization and the most potent weapon in the game of power.
 
For the world, power is an appropriate game. It is always concerned with “What will I get?” and “What will it cost me?” Power is a social game, requiring the skill of understanding people so that we will always be a step ahead. In secular power we always take the indirect route, disguising cunning, never trusting anyone completely, being indirect, and appearing decent while being the ultimate manipulator.
 
In this session we will look at eight secular laws of power in order to understand how destructive it is to be obsessed with power and how this obsession produces hypocritical and deceptive behaviors. These laws violate Biblical principles and must be rejected as we seek to fulfill God’s plan for our lives. The primary source for these laws is the book by Robert Greene, The 48 Laws of Power (Viking Penguin Publishers, 1998).
BIBLICAL RESPONSE TO IMMORAL ABUSES OF POWER
At twenty-five years of age, Hezekiah came to the throne of Judah as king. His father Ahaz had followed the godless path to power and left a nation that was financially, morally, and spiritually bankrupt. Hezekiah wanted power with God, rather than man. The Scripture says that Hezekiah:
 
“…did that which was right in the sight of God…he removed the high places and brake the images…he trusted in the Lord God of Israel; so that after him was none like him among the kings of Judah, nor any that were before him, but kept His commandments…” (2 Kings 18:3-6, KJV).
 
Alexander Solzhenitsyn said, “The meaning of earthly existence is not, as we have grown used to thinking, in prosperity, but in the development of soul encounters in its spiritual search for the reality of God. Sin is the universal and self-defeating interior bent toward a powerful, rebellious self-centeredness. A renegade desire for power is in opposition to God’s command for holiness. Sin nudges us to replace God in our personal world. This sinful quest for power causes people to be obsessed with domination and control, which leads to an abusive and stubborn self-will.
 
A true disciple of Jesus Christ must change from the model of the world and reject these secular laws of power. Secular power is designed to match evil with evil in order to ensure personal success. The personification of this invisible counter force is named in Scripture as satan, the adversary, the devil.
 
We are constantly confronted or even victimized by people who are driven for earthly power. We get tempted to follow the secular laws of power, to fight evil with evil, and to win no matter what it takes. We should try to recognize any underlying obsession with power. Sometimes sinful pride and the evils of power are hard to identify. What is especially dangerous is that we see these secular laws of power acted out in the church among people at all levels.
 
We will now take a look at the eight secular laws of power and a Biblical response for each. The truth of God’s Word can deliver us from an empty life of deception, phoniness, guilt, shame, and fear. “The heart is deceitful above all things, and desperately corrupt; who can understand it?” (Jeremiah 17:9).
SECULAR LAW #1 - "NEVER OUTSHINE THE MASTER”
This secular law says to always make those above us feel comfortably superior. Do not over display our talents, or we may inspire fear and insecurity in our master (leader). Make our masters appear to be more brilliant than they are in our attempt to have their favor.
 
This law builds upon people’s insecurities and uses flattery to pump up the ego of the master/leader. However, if our master is a falling star (on his/her way out) then we should seek to outshine, outdo, outcharm, and outsmart them at key moments in order to build our own power and reputation.
 
BIBLICAL RESPONSE TO LAW #1
 
Christian humility does call for us to show honor to others, especially those who are over us in the Lord. Out of humility we should not show off our abilities in a way to outshine or intimidate our leader(s). What is dangerous about this law of power is the motive for not performing our best. It is not just so that we can protect ourselves and avoid being the victim of their insecurities. It is so that we esteem others as commanded in Philippians 2:3, 4: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man also on the things of others.”
 
Secular logic says that if our leader is weak we should discreetly hasten his downfall without mercy. We should outdo, outcharm, and outsmart him at key moments. But the Bible says,
 
“Humble yourselves in the sight of the Lord, and he shall lift you up. Speak not evil to one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge” (James 4:10, 11).
 
“Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you” (1 Peter 5:6, 7).
SECULAR LAW #2 – “NEVER PUT TOO MUCH TRUST IN FRIENDS, AND LEARN HOW TO USE YOUR ENEMIES”
A Chinese proverb compares friends to the jaws and teeth of a dangerous animal. Henry Adams once said, “A friend in power is a friend lost.” Voltaire (1694-1778) said, “Lord, protect me from my friends; I can take care of my enemies.”
 
One of the problems of friendship in the secular world is that friendship is often based upon one person using another for his/her own advantage; thus, a false friendship exists. Sometimes friends seethe with jealousy, expecting more and more favors, while an enemy expects nothing.
 
The secular view says that friends cannot be trusted because they may agree when they really disagree; they avoid being really honest with you; or they may resent your success and be filled with envy. Some would say that the key to power is the ability to judge who is best able to further your interests in all situations and find ways to use them for your own benefit.
 
BIBLICAL RESPONSE TO LAW #2
 
It is true that enemies around us keep us from growing lazy. An enemy at our heels sharpens our wit, keeping us focused and alert. It is also true that friends can be unfaithful, ungrateful, and untrustworthy.
 
The prophet Micah lived in a time which was so morally corrupt that people could not trust one another. Micah said in chapter 7, verse 5, “Trust ye not in a friend, put ye no confidence in a guide…”  Such were the evils of his day that no one could even trust his own family.
 
When we live in a corrupt society that rejects friendship and uses people for vain power, we should also weep as Jeremiah who said, “Oh that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night” (Jeremiah 9:1).
 
The Scriptures say, “Trust in the Lord with all thine heart: and lean not on thine own understanding. In all your ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5, 6; KJV). “They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth forever” (Psalm 125:1).
 
“They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give to God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever) That he should still live for ever, and not see corruption. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others” (Psalm 49:6-10).
 
Abraham Lincoln said, “Nearly all men can stand adversity, but if you want to test a man’s character, give him power.”
 
Booker T. Washington said, “Few things can help an individual more than to place responsibility on him, and let him know that you trust him.”
SECULAR LAW #3 – “CONCEAL YOUR INTENTIONS”
This secular law says to keep people off-balance and in the dark by never revealing our actions. Guide people down the wrong path. Envelop them in enough smoke that by the time they realize our intentions, it will be too late. Throw them off by dragging red herrings across the path, and learn to use false sincerity, send ambiguous signals, or set up misleading objects of desire. This law says that when people are unable to distinguish the genuine from the false, they cannot pick out our true goal.
 
Baltasar Gracian (1601-1658), a Spanish Jesuit writer whose pessimistic novel El Criticon brought him exile and disgrace, wrote, “Do not be held a cheat, even though it is impossible to live today without being one. Let your greatest cunning lie in covering up what looks like cunning.”
 
This secular view says that a key to power is to conceal our intentions by monitoring what we reveal. Honesty is discouraged. It is viewed as a blunt instrument which bloodies more than it cuts. We should tailor our words, telling people what they want to hear, rather than the coarse and ugly truth of what we feel or believe. This secular law says if we yearn for power, we must quickly lay honesty aside and train ourselves in the art of concealing our intentions. Simply dangle an object we seem to desire, or a goal we seem to aim for in front of people’s eyes and they will take the appearance or bait for reality. Once their eyes focus on the decoy, they will fail to notice what we are really up to until it is too late.
 
A common tactic of this secular law is to appear to support an idea or cause that is actually contrary to our own sentiments. Talk endlessly about our desires and goals – just not our real ones. We will thereby appear friendly, open, and trusting; while concealing our true intentions.
 
Another secular power tool is false sincerity. Manipulators know that people easily mistake sincerity for honesty because people’s first instinct is to trust appearances. People want to believe in the honesty of those around them. They rarely doubt a person who seems sincere and will fail to see through their act. People cultivate an air of honesty in one area to disguise their dishonesty in others. False honesty is merely another decoy in their arsenal of weapons.
 
It is said that “deception is the best strategy and the best deceptions require a screen of smoke.”  Deceivers lead people down familiar paths so they won’t see the trap. The simplest form of smoke screen is facial expressions. It was said that no one could read Franklin D. Roosevelt’s face. Baron James Rothschild made a lifelong practice of disguising his real thoughts behind bland smiles. Henry Kissinger would bore his opponents around the negotiating table to tears with his monotonous voice, his blank look, and his relentless recitation of details. He would catch them off guard to intimidate them, or trick them into accepting his point of view.
 
BIBLICAL RESPONSE TO LAW #3
 
In many ways our society seems completely out of control. Violence is increasing, young people are evidently without conscience, and we are confronted with a society bound by lusts, greed, and skepticism. People are so power crazy that will lie, cheat, steal, or do whatever is necessary to get what they want.\
 
In John’s Gospel Christ said, “I have set you an example.” There is absolutely no place in the life of a the child of God for concealing intentions, creating smoke screens, telling lies, practicing deception, etc. People must be able to take us at our word, just as people did Jesus. When Jesus reached out His hand and touched the leper, there was no deception. Jesus said, “Be clean,” and immediately the leper was cured of his leprosy.
 
David knew a God who was real and trustworthy. David said, “For they lovingkindness is before mine eyes: and I have walked in thy truth” (Psalm 26:3).  He also said,
 
“Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all iniquities. Create in me a clean heart, O God; and renew a right spirit within me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee. Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall shew forth thy praise. For thou desirest not sacrifice, else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, thou wilt not despise” (Psalm 51:6-17).
 
Pope John Paul II said, “An excuse is worse and more terrible than a lie, for an excuse is a lie guarded.”
 
Sir Noel Coward said, “It is discouraging to think how many people are shocked by honesty and how few by deceit.”
 
Martin Luther King, Jr said, “In the end, we will remember not the words of our enemies but the silence of our friends.”
SECULAR LAW #4 – USE SELECTIVE HONESTY AND GENEROSITY TO DISARM PEOPLE (ESPECIALLY YOUR VICTIM)
It is said that “one sincere and honest move will cover over dozens of dishonest ones.” Open-hearted gestures of honesty and generosity bring down the guard of even the most suspicious people. Power manipulation uses selective honesty to open a hole in people’s armor in order to deceive and manipulate them at will.
 
The way a con artist brings down a person’s defenses is through and act of apparent sincerity and honesty. A master of this was Count Victor Lustig (1890-1947) who said, “I cannot understand honest men. They lead desperate lives full of boredom.”
 
The essence of deception is distraction. By distracting people we want to deceive, we get the time to do something they will not notice. An act of kindness, generosity, or honesty, is often the most powerful form of distraction because it disarms other people’s suspicions. In ancient China this was called “giving before you take.”
 
Since first impressions last a long time, selective honesty is best used on our first encounter with a person. Honesty or generosity disarms people. Few people can resist a gift, even from their enemy, which is why honesty or generosity is the perfect way to disarm people. Selective kindness is also part of the secular arsenal of deception. It plays on people’s emotions and brings out the child in us.
 
BIBLICAL RESPONSE TO LAW #4
 
As Christian believers, we are to conduct ourselves with the most noble character possible. We are to live above reproach in the sight of all men. There is no place for selective honesty or deceptive generosity for the Christian. We are not to return evil for evil. “Recompense to no man evil for evil. Provide things honest in the sight of all men.” (Romans 12:17).  “…Providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21). Neither are we to hypocritically use acts of kindness or generosity to take advantage of people.
 
The apostle Paul wanted all men to know that he was honest and fully sincere at all times. He told the Philippians (2:15, KJV) to be “…blameless and harmless, the sons of God, without rebuke, in the midst of crooked and perverse nation, among whom ye shine as lights in the world…”
 
“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you” (Philippians 4:8, 9).
SECULAR LAW #5 – “POSE AS A FRIEND BUT WORK AS A SPY
Knowing about as much as possible about our rival is critical. Secular power advocates spying or keeping a secret watch to gather information which can be used against a person. This law says that we should learn to ask probing questions in order to get people to reveal their weaknesses, intentions, or personal secrets.
 
In the realm of secular power, a person’s goal may be to have control over future events. Part of the problem with this goal is that people will not easily tell us all their thoughts, emotions, and plans. We cannot predict people’s moves when we do not know their weaknesses, ulterior motives, or obsessions. The trick is to find a way to probe into their personal lives without letting them know what we are up to.
 
The most common way of spying is to use other people. The danger here is that spies may ineptly reveal our spying or even secretly turn against us. Therefore, many people spy themselves, posing as a friend while secretly gathering information.
 
The French politician Charles Tallyrand (1754-1838) was a master practitioner of this art. He had an uncommon ability to worm secrets out of people in polite conversation. He was able to suppress himself in the conversation and make others talk endlessly about themselves, inadvertently revealing their intentions and plans. Tallyrand was eventually excommunicated from the Roman Catholic Church and removed from political leadership.
 
La Rochefoucauld (1613-1680), a famous French author of maxims, wrote, “Sincerity is found in very few men, and is often the cleverest of ruses (tricks) – one is sincere in order to draw out the confidence and secrets of the other.”  One trick often used is to give a person a minor false confession in order to get them to give us a real confession.
 
Arther Schopenhauer (1788-1860) suggest another trick, i.e., to vehemently contradict people we are in conversation with as a way of irritating them, stirring them up so that they lose some of the control over their words. In their emotional reaction, they will reveal all kinds of truths about themselves, which we can later use against them. This trick is often done in debates or in ordinary arguments.
 
In politics, information is critical to power. One of the most potent weapons in the battle for information is giving out false information. Winston Churchill said, “Truth is so precious that she should always be attended by a bodyguard of lies.”
 
BIBLICAL RESPONSE TO LAW #5
 
Power, politics, and war are all dangerous to Christian life. God has called us to be open and true in all our relationships. The Bible says that “A righteous man hateth lying…” (Proverbs 13:5).
 
“A malicious man disguises himself with his lips, but in his heart he harbors deceit. Though his speech is charming, do not believe him, for seven abominations fill his heart. His malice may be concealed by deception, but his wickedness will be exposed in the assembly” (Proverbs 26:24-26, NIV).
 
A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin” (Proverbs 26:28, KJV).
 
Friendship is a precious gift. Through friendship we receive love, support, encouragement, and help; therefore, we should never pose as a person’s friend in order to seek our own purposes. A hypocrite is an evildoer (Isaiah 9:17).  “A hypocrite with his mouth destroyeth his neighbor” (Proverbs 11:9).
 
These six things doth the Lord hate: yea, seven are a abomination unto him: a proud look, a lying tongue, hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren” (Proverbs 6:16-19).
SECULAR LAW #6 – KEEP PEOPLE IN SUSPENDED TERROR: CULTIVATE AN AIR OF UNPREDICTABILITY
This law says that because humans are creatures of habit and need familiarity, we need to keep them off-balance by being unpredictable. In extreme cases, this law seeks to intimidate and terrorize.
 
Terrorists feel that they are doing nothing wrong when they prey on people. Most of them have an antisocial personality disorder or a psychopathic disorder with an absence of empathy for the suffering of others.
 
Abusive people, such as terrorists, have a typical thinking style in which they believe, “I am good and right and you are bad and wrong.” Therefore, they act in abusive ways with little or no sense of remorse or guilt.
 
A closed-minded certainty is also a commonly observed feature of much terrorist thinking. A document left behind by Mohamed Atta, one of the September 11th attackers, illustrates this. In it is the following:
 
“Everybody hates death, fears death but only those, the believers who know the life after death and the reward after death, would be the ones who will seek death.…Check your weapon, say morning prayer together, and, if you take a taxi to the airport, when you arrive, smile and rest assured, for Allah is with the believers and the angels are protecting you.”
 
BIBLICAL RESPONSE TO SECULAR LAW #6
 
Playing with people’s emotions to terrorize or manipulate is evil. On a human level we often set ourselves against another person in conflict and seek to destroy the other person. This is often done without mercy or compassion.
 
“Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart; So shalt thy find favor and good understanding in the sight of God and man” (Proverbs 3:3,4).
 
“Do they not go astray who devise evil? But mercy and truth belong to those who devise good (Proverbs 14:22).
 
The Bible says that by mercy and truth iniquity is purged and that when a man’s ways please the Lord, He maketh even his enemies to be at peace with him (Proverbs 16:6, 7).
SECULAR LAW #7 – DO NOT COMMIT TO ANYONE
The judgment of this law is that we should not commit to any side or cause but only to ourselves. By maintaining our independence, we become the master of others – playing people against one another and making them pursue us.
 
This law also says that if we allow people to feel that they possess us to any degree, we lose all power over them. By not committing our affections, they will only try harder to win us over. Some suggest that if we stay aloof, people will come after us to win our affections. Therefore, if we stay aloof we gain the power that comes from people’s attention and frustrated desire. Play the Virgin Queen: give them hope but never satisfaction. An example of this attitude was expressed by Queen Elizabeth I (1533-1603), “I would rather be a beggar and single that a queen and married.”
 
Since power depends on appearances, this law says that we may want to learn the tricks that enhance our image. Never committing is one such trick. The moment we commit, the magic is gone. We become like everybody else. In seeking the attention or respect of someone deemed important people will give gifts, shower with favors, etc. all designed to put someone under obligation. In other words, encourage the attention, stimulate people’s interest, but do not commit to any cost.
 
This secular law also teaches that we let others do the fighting, struggling, contending, etc., while we stand back, watch and wait. We may even make it a practice to stir up a quarrel between other people, and then offer to mediate, gaining power as the go-between.
 
Baltasar Cracian (1601-1658) said that men of great abilities are slow to act and usually avoid commitment. He added that one commitment or obligation only leads to a greater one.
 
We want to come out on the winning side so, if necessary, we appear to be on both sides without taking sides. The trick is to keep from taking this too far to where it turns against us. At times some people will feel that they need to commit to one side or the other, even if only for appearance sake. Commitment then becomes a method of manipulation.
 
BIBLICAL RESPONSE TO LAW #7
 
The Bible teaches us to commit our ways unto the Lord. The Christian life calls for a strong total commitment of our lives, hopes, and dreams to the will of God.
 
God has called us to commitment and unity. Mark said, “…a house divided against itself cannot stand.” Paul took a stand for Christ in Acts 26:6. Peter took a stand for Christ on the Day of Pentecost. Stephen took a stand for Christ even though it cost him his life.
 
“Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we now stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also; knowing that tribulation worketh patience; and patience experience; and experience hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Romans 5:1-5).
 
Paul also encouraged the Corinthians (1 Corinthians 16:13) to stand fast in the faith and be strong. To the Ephesians, Paul said that they should put on the whole armor of God to be able to stand (6:11). We must live our lives in holy commitment to God and to the Great Commission, knowing that one day the small and the great will all stand before God and face judgment concerning our works and actions (Revelation 20:12).
SECULAR LAW #8 – RECREATE YOURSELF
This secular law says that we need to recreate ourselves by forging a new identity that commands attention. The secular world teaches us to be a chameleon capable of reflecting the colors of the world around us. According to the world, we must be flexible enough to impress the crowds and make them believe that we are just the right person worthy of their trust.
 
This secular law says that just as Julius Caesar did so successfully, we must play for the crowds. Always be aware of our audience and who our supporters are. We must arrange to place ourselves at the center, to command attention, and never be upstaged at any cost.
 
We recreate ourselves by playing many roles as an actor adjusts to whatever the role demands. Creating new identities, as needed, will protect us because they are not “us”, they are just costumes we put on and take off. This law says for us to remake ourselves into a character of power, which again comes the importance of taking control of our appearances and emotions. Learn to play sincere when necessary. Create a tear and a compassionate look, even if we don’t feel like it. Adopt the plasticity of the actor, who can mold his/her face to the emotion required.
 
The secular world teaches to orchestrate events in a dramatic way. Remembering that rhythm and timing are critical. In order to possess great power, we must make ourselves a memorable character who can cover a multitude of sins.
 
This secular law says to learn to play many roles and adapt to the situation. Bismark played the game to perfection; to a liberal he was a liberal, to a hawk he was a hawk.
 
BIBLICAL RESPONSE TO LAW #8
 
“When wealth is lost, nothing is lost; when health is lost, something is lost; when character is lost, all is lost.” (Anonymous)
 
Secular power talks a lot about playing the game and acting out the part. The Bible talks about purity and integrity. Power has corrupted many people causing them to be anything it takes to keep power.
 
Percy Shelley said, “Power is like a desolate pestilence, polluting whatever it touches.” Samuel, in the Old Testament, reminds us that God does not see as man “…for man looketh on the outward appearance, but the Lord looketh on the heart” (1 Samuel 16:7). Image and appearance may be everything to man in secular power issues, but inner character and holiness is everything to God. And if we want God’s blessings and anointing on our ministry it had better be everything to us!
CONCLUSION
The credibility of ministers is at an all time low and ministers are under greater stress and pressure than ever. The world is full of phony people who want power more than integrity. They know how to play games, disguise their true identity, play to people’s fantasies, avoid the truth, and excite the masses. Their leaders know how to seduce people into following them by focusing on what people hold dear. They preach change, but never make reform a reality. They get people’s sympathy and make their sins appear harmless.
 
Beyond doubt, the Bible calls for us to be real and true in relationship with God and holiness in life.
 
“Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:1, 2).
 
Perhaps one of the most serious issues facing the church today is whether or not the servants of God are more concerned about power with God than they are about power with people. “But seek ye first the kingdom of God, and his righteousness” (Matthew 6:33).
 
The followers of Jesus Christ are to be different from the nominal church and the secular world. The life of Jesus and the message of the New Testament calls us to reject the temptations of secular power. We are to be committed to the values, ethics, and principles of God’s Word. We are to be part of a Christian counter-culture dedicated to be role models of spiritual power in a secular world.

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Woman At The Well

by | Nov 23, 1999

Scripture Reference: John 4:1-15 
1 “Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John
2 (though Jesus Himself did not baptize, but His disciples),
3 He left Judea and departed again to Galilee.
4 But He needed to go through Samaria.
5 So He came to a city of Samaria which is called Sychar, near the plot of ground that Jacob gave to his son Joseph.
6 Now Jacob‟s well was there. Jesus therefore, being wearied from His journey, sat thus by the well. It was about the sixth hour.
7 A woman of Samaria came to draw water. Jesus said to her, “Give Me a drink.”
8 For His disciples had gone away into the city to buy food.
9 Then the woman of Samaria said to Him, “How is it that You, being a Jew, ask a drink from me, a Samaritan woman?” For Jews have no dealings with Samaritans.
10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, „Give Me a drink,‟ you would have asked Him, and He would have given you living water.”
11 The woman said to Him, “Sir, You have nothing to draw with, and the well is deep. Where then do You get that living water? 
12 Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?”
13 Jesus answered and said to her, “Whoever drinks of this water will thirst again,
14 but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.”
15 The woman said to Him, “Sir, give me this water, that I may not thirst, nor come here to draw.”

John said of Christ, “He must go through Samaria.” There were many people there who desperately needed Christ just as everyone needs Him today. Jesus knew the exact hour a sinful woman would come to draw water from Jacob‟s well. We see a little of Jesus‟ human side when He became weary from His journey and was thirsty for fresh cool water.

As the Samaritan woman came up to the well to draw enough for her own needs; Jesus used his thirst to instigate a conversation with her and politely asked of her, “Give me a drink of water.” How startled she was to have this Jewish Rabbi even speak to her, a Samaritan! Not knowing that this was Jesus Christ who knew all things, her past and her future, she flippantly replied, “How is it that you, being a Jew, ask a drink from me, A Samaritan woman? “ His answer was strange indeed. “If you knew the gift of God, and who it is who says to you, „Give Me a drink,‟ you would have asked Him, and He would have given you living water.” (John 4:10, NKJV)

“Living water?” she might have thought. “You don‟t even have a vessel to draw with from this deep well. You have asked me for a drink. Where do you find such abundant water? Surely you‟re not greater than our father Jacob who gave us this well, are you?” Jesus answered quietly but with authority, “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. The water that I shall give him will become in him a fountain of water springing up into everlasting life.” For a moment this woman, who had undoubtedly been ostracized by the community and often came to draw water when all others were away from the well, felt faith arise in her heart and she believed this man‟s words. She sincerely answered, “Sir, give me this water, that I may not thirst, nor come here to draw.” (John 4:14-15, NKJV)

Jesus then asked of her what she may have considered to be a strange request, “Go call your husband.” She admitted she had no husband and Jesus replied that she spoke truly: “You have had five husbands and the one you are living with now is not your husband.” When He said this her understanding of His reality began to emerge. “Sir, I perceive that thou art a prophet.” Jesus revealed Himself to her and she believed in her heart He was the Messiah. She became a witness to many others in the city, bringing them to meet Christ who had shared the “living water” with her.

The message goes forth to everyone. All anyone has to do to be saved from their sin is ask for living water, that is the water of life that flows from Jesus Christ. He is ready and anxious to give eternal life to all who ask. He shed His blood on Calvary and offers salvation to the world. In Zechariah 13:1 we read the wonderful news: “In that day a fountain shall be opened in the house of David and for the inhabitants of Jerusalem, for sin and for uncleaness.”

The old hymn says, “There is a fountain filled with blood, drawn from Immanuel‟s veins; and sinners plunged beneath that flood lose all their guilty stains. The dying thief rejoiced to see that fountain his day; and there may I, though vile as he, wash all my sins away.” (William Cowper) This is God‟s plan for everyone who will accept it.

The woman at the well first saw Jesus as a Jew. She then called Him a prophet. Finally, she recognized He was the sought after Messiah. She then began to do what every born-again child of God should do. She immediately began to tell others about the Savior. Her testimony was simple, “Come see a man who told all I ever did. Is not this the Christ?” The citizens of her village were astonished and hundreds of them came streaming across the fields to see Jesus. The despised Samaritan woman became the spokes-person that resulted in salvation for many other people. The Savior stayed two more days in this village, and man more souls came to a saving faith.

Believe on Jesus and accept Him as your Savior. Share your testimony with others. Let them know you have found the Messiah who offers everlasting life to all who believe.

Prayer: Jesus, I come to you believing you are Christ who gave your life on Calvary for all. I ask you to forgive me of all my sins. Wash me white as snow with the precious blood you shed on the cross. I believe You arose from the grave and ascended to the Father. I accept you into my heart and will live for you as you lead and help me day by day. Thank you for saving me this day. Amen.

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Women in Ministry

by | Nov 23, 1999

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1) THE BIBLICAL FOUNDATION FOR THE MINISTRY OF WOMEN

A) Introduction

The world abounds with the marvelous ministry of women.  From the opening chapters of Genesis to the closing verses of the Apocalypse, and from the time Adam was elated with the presence of Eve until the last newborn baby was cradled in its mother’s arms, women have comforted, soothed, encouraged, strengthened and enlightened mankind, and bettered the earth upon which we live.  Yet, many despise their ministry, degrade their capabilities, and resist the Spirit of God’s grace working through them.

B) Both Male and Female Reveal the Glory of God

By himself alone, the male human does not completely reflect the glory of God nor can he fulfill the Divine commission.  After God said, “Let us make man in our image, after our likeness,” He then said, “and let THEM have dominion” (Genesis 1:26); and after the author states, “So God created man in his own image, in the image of God created he him,” He then adds, “MALE and FEMALE created he THEM” (Genesis 1:27).  After God “blessed THEM,” His commission was, “Be FRUITFUL and MULTIPLY and REPLENISH the earth and subdue it” (Genesis 1:28).  Just as the male is dependent upon the female for the continuation of the race, so he is also dependent upon her in order to show forth the fullness of the glory of God.

Therefore, if the church is to completely reveal the glory of God to this world and ultimately to fulfill His commission, we must always allow God’s Spirit to work among us in His own sovereign way, dividing to “each one” as He wills (1 Corinthians 12:11).

C) Women as Priests and Kings

Some have thought to excuse woman from ministry because of the Old Testament predominance of males in the Levitical Priesthood and the Davidic Monarchy.  However, the New Testament declares every born again believer to be a priest in the Kingdom of God.  John is clearly writing to the entire church, making no distinction between male and female, when he wrote, “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father” (Revelation 1:5, 6).

Likewise, the apostle Peter says, “For as much as ye know that ye were not redeemed with corruptible things as silver and gold…  but with the precious blood of Christ, as a lamb without spot”

(1 Peter 1:18, 19).  To these same redeemed ones he says a few verses later, “But ye are a chosen generation, a ROYAL PRIESTHOOD, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light” (2:9).

In Christ Jesus women have the full rights of the royal lineage of the Lord of Lords and the full responsibilities of the priesthood after the order of Mechisedec, King of peace and righteousness.  As Paul says, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28).

D) Women as Pentecostal Prophets

No group of Christians should appreciate the Biblical mandate for the ministry of women more than Pentecostals.  When Peter explained to the multitude the outpouring of the Spirit, he was not satisfied to simply quote from Joel the promise that God would pour out His Spirit on “all flesh.”  But he continued, “And your sons AND YOUR DAUGHTERS shall prophesy . . . And on my servants and on MY HANDMAIDENS I will pour out in those days of my Spirit; AND THEY SHALL PROPHESY” (Acts 2:17, 18).

2) THE HISTORICAL INTERPRETATION OF WOMEN AND MINISTRY

A) Jesus and the Ministry of Women

1) The Heathen Cultures of Christ’s Day

In order to truly appreciate the emphasis of Jesus on the privileges and roles of women, one must have a little knowledge of the manner in which women were so often degraded and despised in the heathen cultures of His day.  Kittle gives an excellent opening summary in describing the woman in the contemporary world of the New Testament.  “Characteristic of the traditional position and estimation of woman is a saying current in different forms among the Persians, Greeks, and Jews in which man gives thanks that he is not an unbeliever or uncivilized, that he is not a woman and that he is not a slave” (TDNT, p. 777).

Whereas, the Bible places woman alongside of man, the heathen cultures almost universally considered the female to be an inferior creature.  Hinduism teaches that “woman has no soul and it is a sin for her to read the Vedas, the holy books of the Brahman” (Russel Prohl, Woman in the Church, p. 50).  Buddism treats woman with similar disdain, seeing her not simply as a being to be rejected but as an object to be despised.  “It is said that for the Buddhist woman there are eighteen special hells, but if she lives virtuously through 1,500 births she may be born as a boy and at last reach Nirvana” (Prohl, p. 50).

Even though there may have been some exceptions from time to time, as a general rule the Greek philosophers were no better in their esteem.  An all time low may have been reached by Plato when he said women originated from immoral men who were cowards, implying they were little better than beasts.  Aristotle, Plato’s prodigious student, did not agree with his master in all matters but he differed little in his attitude toward women.  He not only “regarded the inferiority of women as inherent in the sex” but also argued that only homosexual love “is capable of satisfying a man’s highest and noblest aspirations” (Charles Ryrie, The Role of Women in the Church, p. 2).

2) Women and the Jews of Christ’s Day

However, the heathen cultures that had little revelation of the truth of God were not much worse in their attitudes toward women than the Jews who began to look to their own traditions rather than to hold firmly to the truths of Scripture.  Consider these excerpts from the Talmud.

Do not converse much with women, as this will ultimately lead to unchastity.  He who gazes at a woman eventually comes to sin, and he who looks at a woman’s heel will beget degenerate children (“Nedarim,” XIX, p. 56).

A man shall never walk behind a woman along a road, even his own wife … and whoever crosses a stream behind a woman will have no portion in the world to come.  A man should walk behind a lion rather than a woman (“Berakoth,” XXXI, p. 383-384).

It is small wonder that Jesus said of the Pharisees who followed these oral traditions that they “bind heavy burdens and grievous to be borne” (Matthew 23:4), and when one had been persuaded to their beliefs, “ye make him twofold more the children of hell than yourselves” (Matthew 23:15).  Through their traditions they did “transgress the commandment of God” (Matthew 20:3) and “made them none effect” (Matthew 15:6).  This was the attitude toward women prevalent among the religious leaders when Christ came to minister to all mankind.

3) Jesus’ Teaching Concerning Women

Jesus’ teaching concerning women was revolutionary.  This is illustrated in His teaching on divorce.  Even though Moses did grant a bill of divorce (because of “the hardness of man’s heart”), that is not what God intended from the beginning.  Woman does not belong to the man any more than the man belongs to the woman.  Marriage is founded on God’s creation in which He made them one.  What He has put together, “Let not man put asunder.”  If man does put away his wife for any reason other than fornication, he has sinned against her, degrading her in the eyes of society and making her to “become adulterated.”

Such a radical teaching precludes all of those biased opinions which view women as mere possessions of men or which in any manner would make them have an inferior position to men.  This does not destroy the headship of the husband.  Rather, it forces the man to found his headship on the spirit of love rather than on physical, mental, emotional, social, or spiritual superiority.  This was the manner of God’s creation and the spirit in which Adam received Eve.

4) Jesus’ Personal Ministry to Women

This radical emphasis of Christ is made even stronger by His own personal ministry in which women played such a prominent part.  Women were involved in practically every aspect of His ministry, from the first annunciation to Mary until His ascension from the Mount of Olives.  Not only did He minister to women (Matthew 15:21-28; Mark 5:21-34; John 4:6-42, etc.), but women were involved in His ministry (Luke 8:2, 3), ministered to Him (John 12:1-8), followed Him even to Calvary (Matthew 27:55, 56), determined to give Him a proper burial (Mark 16:1), were the first to see Him after His resurrection (Mark 16:9), and were the first evangelists of His glorified estate (Matthew 28:1-10).

B) The Ministry of Women in the New Testament Church

The appreciation for women and their capabilities for ministry was not lost in the New Testament Church.  Even though the church adhered to the cultural restrictions of that day, women were involved in nearly ever aspect of the New Testament Church.  Russel Prohl gives an overview (p. 70).

In the infant Apostolic Church, women played both a prominent and an important part.  Priscilla instructed Apollos for the Christian ministry, but because of Hebrew and Greek custom, and Roman law, she taught him only when her husband was present.  There are a number of Bible critics who suggest that Priscilla wrote the Epistle to the Hebrews.  Some day we may learn that this is true.  The four daughters of Philip served the Lord as women evangelists for many years, but to keep with the law their father supervised and assumed responsibility for their activity.  Phoebe was a “servant of the church,” a female deacon, a minister.  She and Priscilla are two of the nine women mentioned by name in Romans 16.

While some have accused the apostle Paul of being unfair to women, it is he who gives the greatest declaration of their absolute freedom in Christ.  “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female:  for ye are all one in Christ Jesus” (Galatians 3:28).  This verse serves as the manifesto in the light of which all others must be viewed.  Those of us who believe in “the verbal inspiration of the Bible” (Declaration of Faith, Article 1), simply cannot accept the contention of some that Paul taught contradictory doctrines in his messages to the churches of Galatia when compared to his words given in his other writings.

C) The Ministry of Women in the Early Church

But the freedom of women in ministry did not continue for long in the early church.  Possibly there is a hint of restrictions already present in Paul’s exhortation to Timothy when he warns of evil days to come in which some would “depart from the faith … forbidding to marry” (1 Timothy 4:1-3).  By the time of Tertullian (160-230 A.D.) not only were women not allowed to minister freely, they were being  blamed for the sins of the entire human race.

And do you not know that you are each an Eve?  The sentence of God on this sex of yours lives in this age:  the guilt must of necessity live too.  You are the devil’s gateway:  you are the unsealer of the tree:  you are the first deserter of the divine law:  you are she who persuaded him whom the devil was not valiant enough to attack.  You destroyed so easily God’s image, man.  On account of your desert — that is, death — even the Son of God had to die (Ryrie, p. 116).

Another extreme can be seen in the Gnostic Gospel according to Thomas.  (The Gospel According to Thomas, Logion 114).

Simon Peter said to them (the risen Jesus and his disciples):  Let Mary go out from among us, because women are not worthy of Life.  Jesus said:  See, I shall lead her, so that I will make her male, that she too may become a living spirit, resembling you males.  For every woman who makes herself male will enter the Kingdom of Heaven.

Even though these may be considered extremes of the early church, nevertheless Kittel’s summary presents a bleak picture of the ministry of women as time progressed further and further from the days of the apostles (Kittel, vol. 1, p. 789).

With the passage of time these women clergy were more and more restricted to activity in divine service, assistance at the baptism of women, visitation of women, the bringing of the elements for the Lord’s Supper, etc.  The true sacral functions ardently desired by some were not granted to them … The history of the ministry of women finally ended for the time being in the convent; the title of deaconess was borne by the abess in the early Middle Ages.

D) The Ministry of Women in the Church of God

Even though the reformers carried over many of the restrictions of the early church fathers toward the ministry of women, and most of the American denominations followed their example, in its formative years the Church of God was receptive to the ministry of women.  As Dr. Dirksen says, “Five of the eight founding fathers of the Church of God were actually founding mothers” (Carolyn Dirksen, “Let Your Women Keep Their Silence,” Lee College Library, p. 1).

One of the actions taken at the first General Assembly in 1906 was to provide for an annual meeting which would include women.  “We, therefore, conclude an Assembly composed of elders and chosen men, and the women from each church, once each year to be of vast importance” (L. Howard Juillerat, “Brief History of the Church that is Now Recognized as the Church of God,” in the Book of Minutes, General Assemblies, Church of God, 1922, page 8).

When the second annual assembly convened in Bradley County in January 1907, it is recorded that “Sister N.J. Lawson spoke briefly on the ministry of prayer,” and the following year women were appointed as deaconesses, even though this action was rescinded in 1909.

It was decided that women who are qualified and feel the call to the work as given in Romans 16:2 in connection with Acts 6:3, which indicates that she is a female deacon and her work similar to a deacon, should be appointed by the church to minister.  We further recommend her as the woman mentioned in Titus 2:3-5, which duty she should exercise as directed by the Spirit.  She may also, along with the elder men, take her part of 1 Peter 5:1-4 (Minutes, 1908, p. 29).

While women played a vital role in the growth of the young denomination, as it took on more and more of an organizational structure they were increasingly forbidden to participate in most of the administrative activities and policy setting functions of the church.  Nevertheless, even with all the restrictions, ladies in the Church of God have continued to be a powerful force through their strong evangelistic efforts, their zealous endeavors, their compassionate benevolence and their worldwide missionary ministries.

Tragically, however, the continued resistance to female ministry has begun to have a damaging effect upon the tremendously successful ministries of Church of God ladies.  The percentage of female ministers in the Church of God shrank from 29% in 1913 to 9.2% in 1978 and dropped to approxiamately 8% in 1993.

This tragedy is illustrated in the life of a promising young lady who graduated from Lee in the early eighties.  She testified openly to a call of God to full-time ministry.  She was the recipient of the prestigious Tharp Award, which is given annually to the Lee graduate who demonstrates the potential of making the greatest contribution to the Church of God.  After enrolling at the School of Theology she was told by a respected friend, “Why don’t you just face the facts?  There’s no room today for a woman preacher in the Church of God.”  Having dropped out of seminary without graduating, she is now a secretary for a secular business firm in central Florida.

We must encourage and train Church of God ladies for ministry.  But where will we begin?  What will we do?  How can the Church of God “return to its first love” of the truth of Scripture and encourage every individual, whether male or female, to listen to the voice of a calling from another world, “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15).

3) THE APPLICATION TODAY

A) We Must Re-Emphasize the Scriptural Foundation

It is sad that some have taken two or three Scriptures out of context and used them to make over half of the Christians of the world actually feel guilty at times because of the call of God upon their lives.

An example of this “wrestling of Scripture” can be seen in the misuse of Paul’s words to the Ephesians, and the companion passage in Colossians.  They inevitably will begin with the instruction, “Wives, submit yourselves unto your own husbands, as unto the Lord.  For the husband is the head of the wife, even as Christ is the head of the church” (Ephesians 5:22, 23).  This is somehow seen as though the only “ministry” a woman can have is to make sure the male preacher becomes successful in HIS ministry.

However, notice that in verse 21 Paul says, “Submitting yourselves one to another in the fear of God.”  If the Christian characteristic of submission prohibits one from having a personal ministry, then none of us could minister and fulfill Paul’s directive of being submissive one to another.  For a wife to be submissive unto her husband in no way forbids her to have a call of God upon her own life.  As Paul says earlier in Ephesians, “But unto every one of us is given grace according to the measure of the gift of Christ” (4:7).

In reality, it is in submission that every saint finds the greatest strength.  Consider the words of Paul to the Philippians.

“Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.  Each of you should look not only to your own interests, but also to the interests of others.  Your attitude should be the same as that of Christ Jesus:  Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.  And being found in appearance as a man, he humbled himself and became obedient to death — even death on a cross” (Philippians 2:3-8, NIV).

“Your attitude should be the same as that of Christ Jesus!”

Every minister, male or female, should have the mind of Christ.  However, herein lies one of the greatest opportunities for ladies to minister.  You know how to demonstrate the true spiritual character of submission.

Therefore, we can see that some of the passages of Scripture, taken out of context, which have been used to DISCOURAGE ladies in ministry, are in reality, when placed in the proper setting, the very Scriptures that provide the foundation of why ladies should be involved in ministry.  So the first priority must be to re-emphasize the Scriptural Foundation that all men and women stand equal before the Cross of Christ.  Every Christian is called to minister.  Each and every one can say, “I can do all things through Christ which strengtheneth me” (Philippians 4:13).

B) We Must Learn From History

The history of both the world and the church stands as a grand instructor to inform us of what happens to mankind when women do not equally share in both the privileges and the responsibilities of human life on earth.

What happened to a heathen world whose wisest philosophers thought of women as being little more than beasts with no souls?  It produced a Greco-Roman kingdom that collapsed because of its own inner rot and decay.

What happened to God’s own chosen people whose leaders thought they would be contaminated to walk down the road side by side with a woman?  They gave to us the Pharisees who rejected and crucified the very Son of God.

What happened to a Roman church whose men taught that the sin of woman was somehow more heinous than the sin of the male?  It codified the error of celibacy with its monks, monasteries, cardinals, pope, and Vatican City.

What happened to a European church that, even in reform, insisted that there is no place for women in ministry?  It brought forth a religious intellectualism that provided the human rationale for the holocaust.

What happened to an American church that insisted the only place for a woman to minister is at home?  It turned into a dead formalism that wrote its own epitaph from a seminar bed, “God is dead!”

What has happened to the Church of God since the percentage of licensed female ministers has dropped from almost thirty percent to less than five percent?  We now have men and women, ministers and laymen, leaders and followers who are crying out with hurting hearts for someone to minister to them with a motherly heart of compassion.

Let us learn from history.  Let us shun the mistakes of our forefathers.  Let us proclaim the truth of Scripture.  All men, whether male or female, are equal to sin.  All men, whether male or female, are equal at the foot of the cross.  All men, whether male or female, are called by God to minister.  “Now there are diversities of gifts, but the same Spirit.  And there are differences of administrations, but the same Lord.  And there are diversities of operations, but it is the same God which worketh all in all.  But the manifestation of the Spirit is given to every man to profit withal” (1 Corinthians 12:4-7).

C) We Must Affirm Ladies in Ministry

In the New Testament, the apostle Paul is presented as having one of the most fruitful ministries of all the apostles.  From the very beginning of his ministry as recorded in Acts, Paul gathered around him faithful men such as Barnabas, Mark, Silas, Timothy, Titus, Demas, Luke, Jason, Sosipater, Tertius, and others.  He lovingly referred to these men, who were so faithful in assisting the apostle, as fellow laborers in the Gospel.  Who could deny that even though Paul was the spokesman, that Barnabas also was a faithful minister?  Even though Paul preached the sermon, will any dare say that Silas had no part in the Philippian jailer’s conversion?  Were they not ministers themselves, even though they spent much of their lives assisting the apostle in order that he could preach the Gospel?

Today, there are not many men who gather evangelistic parties around them in order to go forth to proclaim the Gospel.  Not many men can support a half dozen men to write letters, run errands, wash clothes, cook meals, settle disputes, cover mistakes, pray, and serve as personal physician and companion.

Today, instead of a half dozen men, God gives a wife.

And it is ministry!  Not just HIS ministry.  YOUR ministry.  Not just ministering to him, but ministering to the Lord as the husband/wife team goes forth into the vineyard to reap the harvest.  You must be affirmed in your ministry.  You must affirm one another in ministry.  And you must affirm other women who have been called to ministry.

D) We Must Train Ladies for an Even Broader Ministry

Though the ministry of Apostolic Helper is a wonderful work, the ministry of ladies cannot stop there.  Many women never marry.  Most that do marry will outlive their husband by several years.  Many other women feel a call from God whose husbands are just not concerned about spiritual matters.  These must be given an opportunity of ministry.  At the same time, the Church of God must have more ministers if we are to reach the whole world.  In order to meet this need, Church of God ladies need to be trained for ministry.

One of the areas of ministry in which women excel is that of teaching.  It seems to be a natural innate ability.  Were it not for the teaching skills of American women, where would our educational systems be today?  Likewise, if it were not for the teaching talent of women in the Church of God, where would our Sunday schools and Family Training Hours be today?  All seem to agree that women make excellent teachers.

If women are such excellent teachers, does it not seem reasonable that they also would be skilled in teaching teachers?  Furthermore, does it not seem reasonable that if they can teach teachers, that they could also teach those who teach the teachers?  If a woman can be an excellent teacher, can she not also be a Master teacher?  If she can be a Master teacher, can she not also become a Doctor teacher?  With proper training, whoever can teach a child can teach a doctoral student.

But if women are going to enter into such a ministry, they must be trained in the same way a man must be trained.  It is no easier or more difficult for a woman to learn the Biblical languages than for a man.  This takes time, money, and hard work for both.

The Church of God currently has the most extensive Ministerial Development Program in its history.  It is designed to reach individuals on every level of educational background.  It is urgent that ladies as well as men be a part of these exciting new training programs.

4) THE CHALLENGE

Perhaps the greatest obstacle to be overcome is to be found in the hearts of women themselves.  I hope you do not misunderstand what I’m about to say, but are able to accept it in the spirit it is intended to have.  Many ladies simply have a feeling of inadequacy that makes it extremely difficult to accept new challenges.  “I can’t do that,” is one of the most common phrases of womanhood.  “I can’t understand theology.”  “I can’t learn Greek.”  “I can’t go to school.”  “I can’t get a degree.”

But ladies, you can do that!  Whatever it is that God calls you to do, you can do it!  Not only must you yourself come to that realization, but you must also be able to convince other women as well.

Esther stood at her castle window and sent a message to her adopted father, Mordecai, and said, “I can’t do that.  Don’t you know that if any person dares to come unto the king uninvited, and if he does not stretch forth the golden sceptre, there will be certain death?”  But Mordecai quickly sent a message back saying, “But don’t you know that if someone does not do this thing that has to be done, that you will not escape just because you are in the king’s house.  Who knoweth whether thou are come to the kingdom for such a time as this?”

Conclusion

I say to you today, there is a work to be done.  You cannot escape that responsibility.  The feeling of inadequacy does not excuse one from the call of God upon your life.  Whether it be teaching children in a basement Sunday school class, or teaching young ministers in a seminar class; whether it be frying chicken to pay the church bills or administering a billion dollar trust fund; whether it be praying for your preaching husband to be anointed with the Spirit, or wrestling before God for your own message to proclaim;  when God calls, and you answer, you can do it.  And, “Who knoweth whether THOU art come to the kingdom for such a time as this?”

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