We're Not Called to be Selfish

True disciples of Jesus are not selfish people; we are called to be selfless

Yesterday, I ran across an account of a priest in Italy who was stricken with COVID-19 and on a ventilator. USA Today ran an article about him and his sacrifice.

Don Giuseppe Berardelli, 72, was the archpriest of Casnigo, a town in northern Italy about 50 miles northeast of Milan.

According to Italian news site Prima Bergamo, Berardelli died sometime between March 15 and 16 and was being treated at a hospital in nearby Lovere, as his condition worsened.

A health care worker at the hospital told the Italian online news outlet Araberara that Berardelli was given a ventilator but the priest refused it so someone who was younger than him could use it.

USA Today https://www.usatoday.com/story/news/world/2020/03/24/covid-19-italian-priest-who-donated-his-ventilator-has-reportedly-died/2906351001/

This is who I want to be when I grow up.

We’re not all called to give up a life-saving machine for the sake of another but Christians are called to show sacrificial love to our neighbors. After all, sacrificial love is the example that Jesus gave during His ministry in this world and at the cross. This is love in action, proving that love is not a mere emotion. To draw inspiration from prominent theologians Toby Mac and dc Talk: “Love (I can’t misspell it like they did, sorry) is a verb.”

COVID-19 has revealed a lot about the world. As for whether these things have been good or bad, I believe we can agree that the result has been a bit of both. We have seen so many people coming together for the common good, doing whatever they can to make sure children continue to have food and that other vulnerable persons are taken care of. Unfortunately, we have also seen another side: Jacking up prices on essential items in light of a crisis. And, perhaps even worse, we have seen people hoarding items such as bottled water, frozen food, and even toilet paper out of fear of the items running out. I have found myself at a major loss in light of these events. The term I used just today in response to Texas Lt. Governor Dan Patrick saying that our grandparents should be willing to be sacrificed for the good our economy was, “I’m out of evens. Completely out.”

Last week, I took to Facebook Live to encourage my friends not to respond to our current crisis with fear but out of a place of love. I used the account out of Exodus 16 to illustrate how God had always provided for our needs and always would. But God something something else: He instructed the people to to take only what they needed for the day and no more. If they gathered more than they actually needed…

Then Moses told them, ‘Do not keep any of it until morning.’ But some of them didn’t listen and kept some of it until morning. But by then it was full of maggots and had a terrible smell. Moses was very angry with them.

Exodus 16:19-20 (NLT)

God gave them the instructions to only gather what they actually needed for a reason: He was always going to supply the manna (bread) and the quail that they needed and would never forget to feed them. If they gathered more than they needed – that is, if they hoarded – then the leftover would rot and no one would be able to benefit from it. Later, Jesus said to His disciples (yes, that includes those of us who want to be His disciples today), “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal.” (Matthew 6:19 NLT)

Friends, disciples don’t hoard. We are people of faith, not fear. We know that God is always going to look out for us and that he will never forget to feed us, clothe us, or to give us implements for the cleanliness of our tush.

We are called to share, to give sacrificially. I encourage you to please only take what you need so that others can benefit. God could be using you to enable the provision for one of your neighbors. We are not creatures of fear, we are creatures of hope and love. This is the example that our Lord gives us.

Let us go and do likewise.

To Pastors and Churches Having Online Worship Today

“O come, let us worship and bow down, let us kneel before the Lord, our Maker!” Psalm 95:6 (NLT)

Dear Pastors Leading Worship Online Today:

I see you. More importantly, God sees you. I’m in this boat with you so I’m experiencing this “new normal” with you. And, like you, I will get the experience of leading prayer, proclaiming scripture, and preaching a sermon in an empty worship space (minus two musicians and our worship leader) to only my cell phone and whomever watches on Facebook Live and our website. Like you, I’m having to fumble my way through and figure things out. Like you, I’m nervous, yet excited at what God is going to do through our efforts today.

It’s going to be weird. It’s going to be different. It’s also going to be OK.

God sees you as you have had to make difficult decisions, often while receiving flack from your congregation and other clergy. Claims of your “lack of faith” sting but hopefully ring hollow. God knows better. He knows that your first concern is for the safety of your flock, the flock that He entrusted you with when you were called or appointed. Calling off in-person worship today and for however long is necessary does not make you a poor pastor, nor does it mean you lack faith. Making these tough decisions means that you are being a good shepherd. Not exposing your people to a disease that could kill them means you love them. You’re not reckless with your flock. Instead, this is how you love them. If some in your congregation don’t realize this now, they will. And they will be grateful.

While online worship is not a replacement for in-person community, it will have to do for now. Thanks be to God for modern technology that He can use to keep people connected to Him and to lead them in worship. My prayer for you – for all of us – is that we remember that God can be glorified anywhere and in so many more ways other than sitting in a pew or on a chair. Like you, I long for the day when we can return to our worship spaces but for now I will lead in the best way that I can. My encouragement to you is to seek to do the same. God is with you. God is with your people. And God will be worshipped and glorified today and for however long this is our “normal.”

Press on. Be bold for the Kingdom. Preach the word just as strongly as you would in front of a congregation. The truth is, you still are preaching to a congregation, only for now they are disbursed. Try to ignore the criticism and outright shaming. God is proud of you for pressing on in spite of what the world is enduring right now. God is using you.

Most of all, God loves you.

Offered to you in the name of the Father, Son, and Holy Spirit by a fellow preacher in the trenches…

Got a Smartphone? You Can Stream Your Service

If you have a smartphone, you have everything you need to stream your service.

With COVID-19 causing many congregations to shut their doors to the public, there has been a lot of discussion of streaming worship. There have been articles about everything it takes in order to stream, several of which includes a laundry list of expensive equipment to buy. I’ve been streaming my sermons since 2015 and when it comes to needing an expensive set up in order to stream effectively, I only have this to say: Bullbutter.

If you have a smartphone, you have everything you need in order to stream your worship service.

Typically, I go with a very basic set up using my phone. Here, I will lay out what I typically use and give some tips. I will also talk briefly about copyright issues.

A note: I’m not a “guru” or some other expert. I’m just a pastor who has been doing this for a bit and can offer some tips. I will also list the equipment that I employ and provide links for you to look at these for yourself but know that this is only for information – I receive no compensation at all so feel free to buy or not buy what you wish.

“Why Should I Stream?”

Some believe that streaming the service will keep people from attending in person but the opposite is actually true. Streaming the service is a way in which new people can find us in order to connect in community. Online worship is not a replacement for physical community. Unless someone has a reason that they simply can not attend worship physically – such as frequent travel or health issues – most people will use a streamed service as a “first look” at a congregation they are interesting in visiting. Putting a stream online can reach new people and act as an invitation to join the community in person (after the pandemic is over, of course).

Equipment

Again I emphasize that you do not need a fancy set up to stream. As I stated above: If you have a smartphone, then you have everything you need in order to stream. Seriously. Typically, I use my Apple iPhone X on a small tripod made for smartphones placed on the pulpit (here is one similar to the one I use). This works since all I have been typically streaming is the sermon. You will want something adjustable so that you can make sure your shot is level and steady. If you plan to stream more than just the sermon, I would recommend a bigger tripod such as this one so that you can make sure to include shots of worship leaders and the choir.

Another important thing on using your phone: Turn your orientation lock off and turn your phone to landscape (sideways). Doing this will provide a wide shot which will make the video look better on many kinds of screens. You want your video to give the best possible presentation for you and your congregation. Taking this step will go a long way in improving your quality.

When it comes to sound, if you’re only streaming the sermon you can likely use your phone’s built-in microphone and be just fine. However, if you want better sound quality or if you plan to stream more than just the sermon, you will want to invest in a better microphone. The one I use and have found to be of amazing quality is the Shure Mv88 iOS Stereo Microphone. This microphone plugs directly into your lightning port and provides excellent sound quality. If you choose to use audio recording for podcasting – something else you can do straight from your phone – you can use the Shure app to adjust the settings on the microphone and to capture audio. For Android phones, there are several options that will plug into your USB port. I can’t speak to these so I encourage you to consult an audio professional for guidance. My personal recommendation would be either a local music supply store or the amazing folks at Sweetwater.

EDIT: I’ve since exchanged emails with a sales engineer at Sweetwater who has educated me on feeding sound directly from a mixer/soundboard to your device. The audio interface he recommended is the PreSonus AudioBox iTwo and even included a tutorial on how this works. I am going to look into this and will provide a follow up should I work this out.

Internet?

With most cell phone plans having unlimited data, this should not be a major hurdle. I use my carrier’s LTE signal and this works just fine for streaming. If your church has any kind of wifi that reaches your worship space, you should also have enough bandwidth. The more bandwidth you have available – that is, the faster the connection – the better quality of video you can stream. If you have no cellular signal or wifi available at your church, don’t let this stop you from putting your worship service online. You can use your smartphone’s video recording feature to record the service and then upload it afterward.

Which Streaming Platform?

If you search Google for streaming services, you will be overwhelmed with the sheer number of services out there that cater to churches. Many have their advantages and disadvantages and if you hope to grow your streaming later on these services may be worth investigating. But if you’re only wanting to get through the pandemic or do something very basic, you need not worry about this. If you didn’t know, you don’t have to pay for a streaming provider because you can access Facebook Live or YouTube for free. If your church has a Facebook page, I would highly recommend streaming via Facebook Live from the church page. YouTube may be nice if you want to reach a different audience but Facebook is where I would start. All you need is the Facebook mobile app and you can go live on your church page from your smartphone.

Edit: I have since found out about a service offered by Outreach.com that allows churches streaming their services on Facebook Live or YouTube to provide a stream to their church website. The best part: It’s free! Click here to check it out.

Staying Legal

If you’re only streaming the sermon along with other spoken parts, you will be fine and won’t have to purchase any sort of license. However, if you plan to stream any music, you will probably need to purchase a streaming license in order to be covered. Copyright is a tricky thing and I won’t discuss all of the ins and outs of the laws here. Unless all of the music you use in your church is in the public domain – and I can almost guarantee must of it is not – then you will need to ensure that copyright is protected and you make sure that royalties are paid.

There are several options to be in compliance and, thankfully, this is not overly complicated. If your church already has a CCLI license, you can add on a streaming license for a small additional fee based on your average worship attendance. One License is another organization that you can also utilize in order to be compliant. One License is also offering a free month of stream licensing in the wake of COVID-19. The license is good until April 15, 2020. Click here for more information.

“Wrap, Wrap, Wrap”

To wrap up, I hope you see that streaming your worship service is not as scary as you may think it is. In all likelihood, you already have most if not all of the things you need to stream well. If you have other questions, fee free to reach out in a comment or by my social media and I will gladly give any help I can. Engaging with the world through social media is vital to ministry in the 21st century. Streaming our services is an important way to connect.

One More Time: “Why Should My Church Stream?”

“The world is my parish.” – John Wesley

Pastoring in a Pandemic

This has got to the most challenging time for ministry so far, at least in my short career. When I began candidacy and seminary, I never imagined that I would find myself ministering in the midst of a global pandemic. There were no classes offered on how to manage a congregation in the midst of a true global crisis. And yet, like so many other clergy, here I am learning as I go. Trial by fire has been a constant in my life so why not now? I’m here, do the best I can, making mistakes, but trying to learn from them. It helps to know that I’m not alone.

And as a reminder: Neither are you. You are not alone.

So, at least for this season, this is our new normal. I’m having to get use to doing nearly all of my pastoral care by phone since I can not go visit any of my parishioners right now. I’m having to navigate coordinating an online worship service and making sure we do things like stay in compliance with copyright and have the best sound possible on a shoestring (thankfully, I believe we’ve figured this out). I’m resigning myself to the fact that, for the first time in my career, Sunday I will be preaching to only the musicians and to my phone while people watch on our Facebook page. It’s absolutely different but it’s also the best we can offer to our folks, all things considered.

I’ve come across some people who have said that online worship streaming is invalid. To them I say: Save it. Streaming is not meant to be a permanent replacement for a community of faith but also it’s simply not safe to gather as a body at this time. In the early church, the body was disbursed and had to meet in small groups in houses. They used what they had available to them to continue worshipping in the face of persecution. In this situation, we must do the same but, thanks be to God, we now have modern technology whereby God can work in ways we never imagined. The awesome part about that is, he is using everyday people to do this. I have long been a proponent of using streaming technology for worship and we are now at a place where this can truly become mainstream.

I have no sage advice to offer from a ministry standpoint. Like everyone else, I’m fumbling my way through this and learning how to do ministry in the face of a pandemic. But I will say this: I am a former healthcare worker and, while I was no doctor (I was a paramedic), I learned a few things in school and educated myself on many topics that school did not cover. I’m no epidemiologist by any means but I can say this: COVID-19, and diseases like it, is no joke. This is highly contagious. The numbers are honestly frightening. Reuters did a great graphic that illustrates how COVID-19 spread in South Korea. One person attending worship ended up infecting over 1,000 people. You can see the data for yourself here. If this happened in your congregation, how many would that impact? How many outside of your congregation could it impact? How many people could die as a result?

Shut it down.

Please, take the warnings seriously. Do your part to flatten the curve. Swap to online worship and discipleship with the knowledge that this is not permanent. Reach out to your parishioners and make sure they’re cared for. Do visits by phone and FaceTime. Is all of this different? Absolutely. But it’s also necessary.

“And the best of all is, God is with us.” – John Wesley

The Clergy-Laity Disconnect

“The witness of the laity, their Christ-like examples of everyday living as well as the sharing of their own faith experiences of the gospel, is the primary evangelistic ministry through which all people will come to know Christ and The United Methodist Church will fulfill its mission.” – 2016 Book of Discipline, ¶ 127, “The Ministry of the Laity” 

When Methodism was getting on its feet in the 18th Century, the movement was largely one spread by… wait for it… the laity! That’s right, it wasn’t ordained or licensed pastors who were out beating the bushes with the good news of the gospel for all people who the church either couldn’t or wouldn’t reach – it was lay persons who were trained in Wesley’s teachings and on how to preach. Laity were the class leaders and the primary leaders within their societies and congregations. The pastors were there to be the spiritual leaders whose primary job was to equip the laity for ministry. The laity were expected to make most of the major decisions and to be the movers and shakers within the church.

Read that again: It was the laity, not the pastors, who were charged with the responsibility of doing ministry. These were not the prominent people of their day, rather they were the marginalized of British society – the poor.

There were first of all the itinerating lay preachers, assigned in pairs to circuits throughout the British Isles, and eventually sent in pairs to America. There were also the non-itinerating local ministers and the stewards who oversaw the various societies. Most important were the leaders of classes, who provided spiritual oversight for those under their care.

What Wesley did is open the door for hundreds of men and women to become leaders in the vast missionary endeavor of spreading scriptural holiness across the nation. Since most of these were not from the upper classes, British society did not provide avenues of leadership. Indeed some evangelical pastors criticized Wesley for disrespecting the class distinctions they believed God had established. But Wesley recognized their gifts and commitment, and enlisted them into God’s service.

“Wesley and Lay Leadership” – Dr. Henry H. Knight, III – St. Paul School of Theology https://www.catalystresources.org/consider-wesley-51/

At some point this began to change. Dr. Knight points to the merger that created the United Methodist Church in 1968 as a major turning point where the laity became passive consumers – largely due to their lack of education on our doctrine and theology – and the clergy were highly educated providers of religious services for the congregation, specialists in the same vein as lawyers and doctors. As Dr. Knight states, “This was hardly a recipe for vibrant outreach into their communities.”

That perception has only increased as the years have passed. Today, the UMC is hardly the movement where the laity are the primary leaders and the clergy are the equippers and providers of guidance and teaching. Today the pastors are expected to be the CEOs and to make most of the decisions. In the typical UMC congregation, the laity are not involved beyond roles such as Sunday School teacher or the lay leadership roles mandated by the Book of Discipline (which, let’s be real, are often only on paper in many congregations). This is a major problem for many reasons, but the main reason is because the widening gulf between the clergy and laity is yet another way in which we have forgotten who we are.

It’s time for Methodists to get back to our roots.

I was reminded of the width of this gulf is yesterday when I published my proposed re-write of WCA’s proposed church clergy deployment plan. I want to digress for a moment and express my appreciation for most of the feedback given being constructive and helpful. As the comments on social media continued, I realized that the tone and type of the feedback differed between clergy and laity. The reason is because we have different points of view on what is most needed in our churches and how to meet those needs. As I mentioned to someone yesterday, the answer probably lies somewhere in the middle. I believe clergy and laity ought to come together and to hear one another. You know, like John Wesley and the early Methodists did.

We need to get back to our roots.

In the United Methodist Church, we say that we believe in the priesthood of all believers – but do we really? Our Book of Discipline affirms the ministry of the laity but as I read the paragraph that contains this affirmation, I can’t help but question how we actually practice this aspect of ministry.

“The witness of the laity, their Christ-like examples of everyday living as well as the sharing of their own faith experiences of the gospel, is the primary evangelistic ministry through which all people will come to know Christ and The United Methodist Church will fulfill its mission.”

2016 Book of Discipline, ¶ 127, “The Ministry of the Laity” 

Spoiler alert: We suck at this.

There is plenty of blame to go around for how we got here. Part of it is societal norms changing where worship attendance is now largely seen as optional, therefore so is becoming involved in the ministry and leadership of the church. The clergy also have been afraid of feeling less important and have failed to equip their laity for ministry in addition to other failures to teach the doctrine of the church that would not be popular with many within their congregations. I could go on but you get the point.

Pastors, you may not like what I’m about to say but I’m going to say it anyway: We need to give the laity their church back. What I mean by that is, we need to reclaim our roles as the spiritual leaders and the equippers of the laity to conduct the ministry of the church. We need to allow our people to take the lead and we need to let go of some of the control that we have claimed. This is more than a great thing that Wesley taught; allowing the laity to lead is a biblical mandate.

“Now these are the gifts Christ gave to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. Their responsibility is to equip God’s people to do his work and build up the church, the body of Christ.”

Ephesians 4:11-12 (NLT)

I realize that this is not the case in all congregations. I’m thankful to be able to say that I know of many churches that are doing great work because the laity took ownership of the ministry of their church. But when it comes to the majority of congregations, we still have a major disconnect and we need to address it quickly. We, the clergy, certainly have our place but so do the laity. It’s time we set aside our pride and our ambitions, took a step back, and started equipping the saints again.

Sports teams are made up of individuals with different responsibilities but with the same goal in mind: To win. On scoreboards, teams are shown as winning or losing, just one individual on the team. The same goes for the church: We all have different jobs but we are on the same team and we ought to have the same goal: To win souls for God’s kingdom. Our job is to minister to the people with the gospel but also by being the hands and feet of Christ. By being doers of the word, we allow God to use us in this endeavor. If the church is failing, it’s because we have failed to carry out this mission. We have all become power hungry or consumers. It’s time for this to change.

It’s time to get back to our roots.

Sending Forth: A Proposal for a Modified Appointment System

Then I heard the Lord asking, “Whom should I send as a messenger to this people? Who will go for us?” I said, “Here I am. Send me.” Isaiah 6:8 (NLT)

Background
It’s no secret that I’ve been critical of the Wesleyan Covenant Association. The first time they came onto the scene, I told my wife that I could guarantee that they would seek to become a church (denomination if you’re so inclined) even though they, at least at first, insisted that that was not their plan. I became put off by being told by WCA leadership that forming a church was not going on when the signs were all there. But I digress… Lo and behold, as the situation within the United Methodist Church has evolved, they changed began to lay the foundation for a new church body. This came closer to fruition with the release of their proposed Doctrine and Discipline document. It’s important to note that this document is still a draft and is even only half of a draft at this point. In spite of my apprehensions of WCA, I find that their doctrine seems spot-on with expressions of orthodox Methodist/Wesleyan belief. High regard for the sacraments – including baptism of children and babies – is retained and other important Methodist distinctives are contained. I like that WCA has incorporated the creeds as foundational doctrinal standards as well. I have to admit, overall I like what they have put out so far.

Well, except for one thing: Their proposal for clergy deployment.

The proposed system of clergy deployment is a modified call system. The short version: Congregations would call their own clergy from approved lists provided by their annual conference. There is also a provision included where congregations must include at least one woman and one person of color on their list of candidates to be interviewed. A friend and colleague who is part of the committee putting the discipline together asked for comments and I expressed that I saw the possibility for a lot of unintended consequences. As we talked, he invited me to submit my own proposal and promised to bring it before the rest of the committee working on this portion of the proposed Doctrine and Discipline. I thanked him and believe this was very gracious even though he knows fully that I’ve been critical of WCA’s tactics since its formation. I took him up on this offer and sent my proposal, which I am posting here for you to read as well.

This is far from perfect and I’m sure needs a lot of cleaning up but here it is. All I did was copy and paste the proposed clergy deployment paragraphs, crossed out the portions I wanted to change, with my own proposed language in bold. Several of the unintended consequences I mentioned previously are included at the rationale I included at the bottom of my proposal. I emphasize that this is not perfect. I’m not a parliamentarian or a legal scholar. My goal was to propose a system that would be equitable in allowing congregations to have a say in who their pastor is as well as providing a fair process for qualified clergy to be considered for an appointment.

The Highlights
The system is a modified appointment system. The presiding elder (proposed terminology for what’s now a District Superintendent) would consult with the congregation’s Committee on Staff-Parish Relations to discern the needs, hopes, and desires of the congregation (I know that’s what’s supposed to happen now but…). The PE would then make a recommendation for a pastor to be appointed to the congregation to the Bishop who must give their approval. All parties – the PE, clergy, bishop, and Staff-Parish – must give their consent before an appointment can be made. The initial length of the appointment would be for three years (except in extraordinary circumstances). After three years, the pastor and SPRC would submit consultations and, if both parties agreed to continue the appointment, the appointment would become indefinitely fixed until either the pastor or the congregation wanted to change. The Bishop could still ask the pastor to move but the pastor would be able to say no.

I also included language to give the proposed Hosier Rule (gender and racial equality rule) some teeth.

What follows is what I have submitted. Feel free to share your thoughts on social media or in the comments (but be respectful and civil – I don’t believe that’s asking too much). My proposed additions are in bold. Also, I apologize for some of the paragraphs being split but you should be able to get the general idea.

¶ 518. CONSULTATION AND CLERGY DEPLOYMENT. Consultation is the process whereby the

presiding elder confers regularly with the pastor and the staff-parish relations committee of the

local church to evaluate the ongoing pastoral needs of the congregation. Clergy deployment

should take into account the unique situation of the local church and also the unique gifts and

evidence of God’s grace of a particular pastor. To assist local churches, clergy, presiding elders,

and bishops in the deployment process, church and clergy profiles, a clergy evaluation, and

deployment advisory forms must be completed or updated annually. annual conference boards

of ordained ministry may develop the appropriate forms to fit their context.

1. Church Profile. The presiding elder shall develop with the pastor and the staff parish

relations committee a profile that reflects the needs, characteristics, and opportunities for

mission of the local church consistent with the overall mission of the ___________________

Church. The profile shall be reviewed annually and updated when appropriate, particularly

when a pastoral change is anticipated. The profile shall include:

a. The general context of the geographical area in which a congregation finds itself,

including demographics and economic factors.

b. The size, financial condition, quality of lay leadership, history, and special needs of

the congregation.

c. The congregation’s service programs, evangelism efforts, discipleship model, and

mission to the community and the world.

d. The qualities and functions of pastoral ministry needed to fulfill the mission, goals,

and special needs of the congregation.

e. A tentative job description for the pastoral position the congregation seeks to fill.

2. Clergy Profile. The presiding elder shall develop with the pastor a profile that reflects

the pastor’s gifts, evidence of God’s grace, professional experience and expectations, and the

needs and concerns of the pastor’s spouse and family. This profile shall be reviewed annually

and updated when appropriate, particularly when a pastoral change is anticipated. The profile

shall include:

a. An overview of the pastor’s personal faith, call and commitment to ordained

ministry, and the integration of his or her vocation with personal and family well-being and

lifestyle.

b. A vitae of the pastor’s academic and career background, including his or her

professional experience, academic degrees, professional experience, and publications.

c. A listing of the pastor’s skills and abilities as they relate to pastoral ministry.

d. A statement of the pastor’s preferred type of ministry setting.

3. Clergy Evaluation. The staff-parish relations committee shall conduct an annual

written evaluation of the pastor’s ministry, using forms prepared by the conference board of

ordained ministry, which shall be shared with the presiding elder and the pastor. The presiding

elder shall meet with the pastor annually to review this evaluation.

4. Church-Clergy Advisory Form. At the end of the third year of a pastoral appointment, the pastor and staff-parish relations committee shall

each complete an advisory form annually to declare their desires for continued ministry for the

next ministry year. The advisory form shall offer several options, each of which must be

supported by a descriptive narrative. The advisory options shall be:

a. Stay — The pastor and/or congregation have a missional reason to remain in

ministry together for the coming year.

b. Either — The pastor and/or congregation are ambivalent about whether to

remain in ministry together for the coming year.

c. Go — The pastor and/or congregation believe that it is time for a pastoral

change.

d. Help — The pastor and/or congregation requests that the presiding elder

provide mediation or advisory help to resolve an issue between the pastor

and congregation.

e. If the pastor and committee do not match in their desire for the coming year,

the presiding elder shall meet with both parties to seek resolution or to

advise a pastoral change. No pastor may be removed from a pastoral charge

without the consent of the resident bishop.

f. If the pastor and committee do match in their desire for the pastoral appointment to continue, the appointment shall become fixed until such time as the congregation and/or the pastor express a desire for a pastoral change. Such declaration shall be made during the annual consultation period within the annual conference. Note: This provision does not prevent a Presiding Elder or Bishop from consulting with the pastor about serving another congregation where the Presiding Elder/Bishop believe the pastor’s gifts and graces for ministry are needed. In such a situation, if the pastor desires to remain at their current appointment, they may do so without penalty.

¶ 519. THE PROCESS OF CLERGY DEPLOYMENT. The process used in clergy deployment shall

include the following:

An opening for a pastoral charge may be initiated in a number of ways:

Voluntarily

The pastor chooses to leave a charge to take another pastoral position

in a different church. The pastor must receive written permission from

the presiding elder before interviewing for another pastoral opening.

ii. The pastor retires.

iii.The pastor chooses to go on transitional leave, unpaid leave of absence

or surrenders his or her credentials.

Involuntarily

The pastor dies or is incapacitated for an unreasonable length of time.

ii.The pastor is removed for misconduct after due judicial process.

iii. The local church requests a change of pastors and the change is

approved by the bishop.

When a pastoral charge has been declared open by the bishop, the presiding elder

consults with the local church’s governing board to determine the process by which

clergy candidates for the opening may be identified. the ministry needs of the congregation in order to assist the presiding elder and the Bishop in determining appropriate candidates.

The presiding elder and governing

board may choose together from one or more of the following options:

The governing board may choose to develop its own list of potential clergy

candidates for the pastoral opening. The presiding elder must approve any

candidate(s) before they may be interviewed by the local church.

The governing board may choose to request the presiding elder to conduct a

search and present a candidate or a list of candidates for the pastoral

opening.

The presiding elder may choose to offer additional candidates for

consideration.

The presiding elder shall advise the governing board on the nomination, formation,

and election of a transition team to manage the deployment process, the outgoing

pastor’s exit, and the first year of the pastoral transition.

The transition team consists of up to 15 persons, chaired by the chairperson of the

staff-parish relations committee, which will include the chair of the church governing

board and may include the staff-parish relations committee, or a subset thereof, and

other at-large members elected by the governing board. The pastoral transition within the congregation shall be overseen by the Committee on Staff-Parish Relations in consultation with the Presiding Elder/Bishop.

The transition team Committee on Staff-Parish Relations are responsible for managing the steps in the deployment process and conducts transition planning with both the incoming and outgoing pastors:

The transition team Committee on Staff-Parish Relations advises the outgoing pastor (when applicable) to

ensure that he or she leaves well and provides the incoming pastor with

necessary information.

The transition team develops a list of candidates for the pastoral opening

and submits a preferred list to the presiding elder for approval, or receives a

recommended candidate from the presiding elder.

The transition team conducts interviews of a clergy candidate presented

by the presiding elder or candidates on a list approved by the presiding elder

and chooses its preferred candidate.

The transition team Committee on Staff-Parish Relations advises the incoming pastor, prepares an appropriate

congregational welcome, and meets at least monthly with the pastor through

the first year of the transition to identify opportunities for early wins,

potential points of conflict, and to assist the pastor in learning the

congregation and community.

A list of available clergy candidates for a pastoral opening may be generated from among the

following sources: shall be maintained by the _________________

Church.

A database of available clergy maintained by the _________________

Church.

Clergy who apply for a particular pastoral opening via the presiding elder.

A list of clergy generated by a search firm employed by the local church.

Clergy currently serving another church may be contacted by a local church

to gauge interest in a pastoral opening but clergy must obtain written

permission from their presiding elder before interviewing.

Other sources as determined.

Any list of clergy candidates for a pastoral opening must be approved by the

presiding elder before interviews take place with the transition team. The presiding

elder will also ensure that the list of approved candidates available clergy to be considered for a pastoral appointment conforms to the provisions of

Paragraph 517.

The transition team shall interview clergy candidates using its preferred method. The

presiding elder may act as advisor and coach for the interview process. The Presiding Elder shall make a recommendation of a clergy person to fill a pastoral opening to the Bishop. This recommendation shall be based on discernment through prayer and other means in order to identify the best available candidate with the gifts and graces needed for a congregation or charge. In the case of two Presiding Elders desiring to place the same candidate within their district, the Bishop shall determine which congregation the candidate shall be appointed to.

The transition team shall identify its preferred candidate. After consultation with the

candidate, the presiding elder informs the bishop and cabinet.

The bishop, presiding elder, transition team, Committee on Staff-Parish Relations, and incoming pastor must all give

written consent to the pastor’s placement prior to declaring the position closed. If any of these parties does not give consent, the Presiding Elder will meet with the party that withheld consent to identify and mediate issues that caused the party to withhold consent. As a last resort, if issues cannot be resolved, the process begins again with consultation

between the presiding elder and transition team Committee on Staff-Parish Relations.

In the placement of associate pastors, the senior pastor of the church must also give

consent prior to declaring the position closed.

When a pastoral opening is declared closed, the appointment shall be for a period of three years commencing at a time determined by the Bishop. This minimum term is to allow the pastor and the congregation to form a strong relationship, to establish the pastor’s ministry, and to allow a thorough assessment of the pastor’s ministry and the congregation’s vitality. This three year period shall not be shortened except in extraordinary circumstances as determined by the Bishop.

¶ 520. DIVERSITY IN CLERGY DEPLOYMENT. Consistent with the values and mission of a global

church, recruiting, developing and retaining talented and gifted clergy that can reach all people

is a priority. We welcome and rejoice in the expansion of racial-ethnic and multicultural

churches within our movement. We also encourage and affirm clergy who may be called to

cross-cultural ministry as they follow the pioneering and teaching leadership of the Holy Spirit,

along with both male and female clergy who enhance the witness of the church with their

different lenses and intrinsic gifts and graces. In particular, we seek to attract, equip and deploy

women and those of all ethnic backgrounds so that their ministries may thrive.

To that end, establishing a diverse pool of clergy is critical, as is offering deployment

opportunities for both male and female clergy, from diverse races, ethnicities, and cultural

backgrounds. Each annual conference and bishop shall be charged with developing and

implementing demonstrable recruitment strategies and best practices for attracting gifted and

diverse clergy.

¶ 521. THE HOSIER RULE. The interview slate developed for each clergy opening must comply

to the following parameter, hereby known as the “Hosier Rule,” named in honor of Harry

Hosier, a black Methodist preacher recognized as one of the greatest orators of his time who

often accompanied Francis Asbury during the Second Great Awakening in early American

history. The list of candidates approved to interview with a local church or other

___________________Church entity with a clergy opening for an elder, deacon, or local pastor

in any position, as well as those interviewed, must include at least one cross-cultural and one

female candidate from outside of the church or organization involved All qualified candidates shall be considered for appointment regardless of gender and/or ethnicity.

The ________________ Church will maintain a current record of available female and clergy

interested in a cross-cultural ministry opportunity within its denomination-wide database that

the presiding elder and local church will draw upon for the slate. The presiding elder and local

church may also honor the Hosier Rule by finding qualified female and candidates interested in

cross-cultural appointments to interview from other external resources as well.

Records of interview slates showing a good faith effort to comply with the Hosier Rule shall be

kept by the presiding elder and shall be periodically reviewed by the bishop’s office.

Compliance with the Hosier Rule may only be waived if the transition team of the local church

or entity, along with the presiding elder and bishop, all certify in writing that such compliance is

not feasible in a particular instance, specifying the reasons why such is not possible. Barring

such certification, evidence of failing to abide with the integrity and spirit of this rule In the event that the Presiding Elder or Bishop determine that a congregation has refused to accept the appointment of a qualified pastor based solely on the pastor’s gender or ethnicity, such determination shall lead

to corrective actions as determined appropriate by the presiding elder/Bishop and restricted resourcing to the local church/entity, up to and including withholding a pastoral appointment for a period of up to one year or until the Presiding Elder or Bishop are satisfied that corrective measures have been effective.

RATIONALE

There are numerous reasons for proposing these revisions. While I believe that the modified call system of clergy deployment proposed was created in good faith, I further believe that several unintended consequences were not considered or simply overlooked. Among them:

  • Undue difficulty for women and persons who are not Caucasian in obtaining an appointment/call. The reality is: Numerous congregations will simply refuse to seriously consider candidates that are not white males. This is a sad reality of our fallen world but one that the church must acknowledge and discourage. Especially in a connectional church, a system of clergy deployment that relies on a congregational committee to “do the right thing” with little actual accountability is not wise and is not equitable to women and minorities.
  • Allowing a congregation to contact clergy who are under appointment about serving in their context is unethical. Congregations should not be in competition with one another for pastors. Such competition does not promote a spirit of cooperation or connection. This further would lead pastors to simply go where more money can be offered without regard to their particular calling or the actual missional needs of the church.
  • A modified call system does not offer any sort of security for the pastor or their family. When clergy can be released at any time for any reason, one can argue that this will motivate them to do all they can to be effective in ministry. An effective pastor should not be motivated by fear but rather by the calling that God has placed on their lives. Providing clergy with a set amount of time for an initial time at an appointment will allow both the clergy person and the congregation ample time to discern whether or not the appointment is a good long-term fit and, if not, to begin making necessary preparations.
  • Small membership congregations would suffer. In the early days of the Methodist movement, clergy deployment was conducted by appointment in order to send the best clergy to the places that had need of their gifts and graces. This system further ensured that all congregations desiring a pastor would have one assigned to them. Under a modified call system, small congregations would be particularly hard-hit because they would have difficulty finding clergy to serve them for what is often a very small salary. Without some sort of appointment system being in place, our small congregations would be at a distinct disadvantage.
  • Any sort of congregational call system is antithetical to our Wesleyan heritage. This amalgamation of connectional and congregational polity would lead to confusion and further dilution of the historic Wesley practice of Methodists. We’re either Wesleyan/Methodist or we’re not: A modified call system would lead the church further down the road to being something different.

Women, Preach! A Response to John MacArthur

Women, Preach!

A Response to John MacArtur

John MacArthur telling Beth Moore that she and other women who preach ought to “go home” has been well documented. He further insisted, “There is no case that can be made biblically for a woman preacher. Period. Paragraph. End of discussion” (something I believe is a load of bunk). Except with those whom also espouse this hermeneutic, MacArthur has been decried and challenged in his views across the board. Many people would simply back down and acknowledge that not everyone agrees with them and move along, but MacArthur apparently is not content to go quietly about women preachers. Much like certain elected officials, MacArthur chose to double down on his remarks during a recent sermon.

“Women are to maintain submission to men in all churches in all times. Women pastors and women preachers are the most obvious evidence of churches rebelling against the Bible … Women who pastor and women who preach in the church are a disgrace and openly reflect opposition to the clear command of the Word of God. This is flagrant disobedience.”

Oh, is it now? Are you sure about that? You might think that “God said it, I believe it, that settles it” is the way one should read the Bible but this is where you’re wrong. This attitude underscores the danger and outright ignorance that ensues when this hermeneutic is employed (I’ve written/preached about this before). Let’s remember that all scripture was certainly divinely inspired but, at the end of the day, this collection of stories, songs, letters, and biographies was written and compiled by human authors. These authors were often writing to specific people or groups. They were also writing in specific contexts with specific issues that they were addressing. This is not to say that the larger truth contained in them is not timeless but the circumstances described were often constrained to a moment in time. The sort of cherry picking and proof texting that MacArthur and his ilk engage in and claim authority under is nothing short of a disservice to scripture and to their pastoral office.

MacArthur invoked 1 Corinthians 14:34 as a proof text for his assertion that women should be silent in church. According to the article linked above, MacArthur stated, “You don’t say anything,” he stressed, later adding: “Women need to get themselves under control and realize they are not to speak in a church.” For a highly educated man, he certainly does not employ much intellect. If he knew anything about historical context and how to apply it to interpretation, he would know that Paul was not issuing a blanket ban on women speaking in church, rather he was addressing the fact that women who preached in the pagan temples of Corinth wished to preach in the newly established Christian churches. Paul was simply telling them to become educated in the gospel before undertaking this task. That’s it. Dr. Ben Witherington III, the Amos Professor of New Testament for Doctoral Studies at Asbury Theological Seminary, has written an excellent commentary on the Pauline letters, including this about 1 Corinthians 14:34:

Those asking questions were not yet educated enough in the school of Christ to know what was and was not appropriate in Christian worship. Paul affirms their right to learn, but suggests another context. In any case, Paul is correcting an abuse of a privilege, not taking back a woman’s right to speak in the assembly, which he has already granted in ch. 11

Witherington, B., III. (1995). Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians (p. 287). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Let’s not fool ourselves though. MacArthur can claim biblical authority all he wants to but this is about something else entirely: Good old fashioned sexism.

“When women take over a culture, men become weak; when men become weak, they can be conquered. When all the men have been slaughtered, you [women] can sit there with all your jewelry and junk. You’ve been conquered, because you overpowered your protectors.”

There you have it: John MacArthur is afraid of women taking over the world. He feels threatened by women having any sort of power, including the authority of the pulpit and sees this as a threat upon his power. This sort of rhetoric is much more than an old man spouting off outdated cultural norms. This is a man who sees women as inferior, or at least wants to give that appearance, and who will demean any woman who dares to speak up or to take authority.

There is no valid excuse for this kind of sexist, bigoted, weak-minded thinking.

MacArthur’s views are completely unbiblical. The first one to witness the risen Lord was a woman who was told to go and tell the other men. Yes, a woman – often maligned as a prostitute in an attempt to downplay her contribution to the gospel story – was the first one to preach resurrection when she burst into a room where the men had been hiding and shouted, “I have seen the Lord!” (John 20:18) In Romans 16, Paul specifically sends greetings to several woman, including Priscilla and Aquila who he refers to as “co-workers” in the gospel, and to Junia who was respected among the apostles. The original Greek of these instances indicates that these women were on equal footing with Paul and any other man who was in the trenches of pastoral ministry.

One might be quick to say that MacArthur’s view is a simple difference in interpretation of scripture but I disagree. I believe this is something much more malicious. The fact that MacArthur refuses to employ interpretation beyond “God said it, I believe it” aside, MacArthur’s demeaning comments about women in general reveal that he sees women as beneath him and as unequal in God’s kingdom. His point of view has no place in the church and the sooner this sort of attitude is eradicated, the better. This is more than “an old man being an old man.” This is evil. Pure and simple. This is a man who feels threatened by a woman holding power, even going so far as to say that empowering women weakens men. As we say in the south: MacArthur needs to go and sit down somewhere and be quiet.

The only weak man I see in this situation is John MacArthur.