Lent disciplines for evangelical leaders
1 of the constant temptations of evangelicalism is to make up one's mind that we have all the answers and so do not need to listen very advisedly to what others say. A parallel temptation is to have the aforementioned attitude to God. He has revealed himself in Scripture and has made his will evident—then surely we simply demand to become on with information technology? Ironically, this attitude is potentially made worse by recent research on church growth. The Centre for Church Growth in Durham has identified key strategies and practices that lead to growth—so surely all we demand to go on an implement them, don't nosotros?
This attitude is evidenced in four tendencies:
Individualism Evangelicals are non unique in this, merely we have often valued strong leaders and heroic individuals. If there is a sense that God has raised up a 'charismatic' (in terms of personality) leader, then evangelical culture oftentimes makes it difficult to ask appropriate questions, and shared leadership doesn't appear to come up naturally.
Modernist rationalism. Evangelical commitment to doctrinal expressions of organized religion tin can be very helpful in clarifying issues and positions. But it can likewise exist a sign that the underlying philosophical assumptions are highly rationalist, and assume that the autonomy of the sensing subject at the centre of the process of acquiring knowledge. This rationalist approach can likewise mark some evangelical approaches to the interpretation of Scripture. As long as nosotros have mastered the text, and have the appropriate techniques of interpretation, then we can have consummate certainty about what texts might hateful in new contexts. In this approach, at that place is piddling room for ambivalence or uncertainty.
Resistance to the work of the Holy Spirit. Whilst many evangelicals have been shaped by the charismatic renewal movements that have influenced western churches since the 1960s, others remain highly suspicious. This can be the result of a good for you skepticism almost the latest spiritual 'fad', or a positive decision to reflect critically on teaching which is not rooted in Scripture. But information technology can also be an expression of a reluctance to relinquish control, including a reluctance to live in active dependence on the action of God.
Shallow spirituality—or at to the lowest degree the perception of such. Derek Tidball expresses this perception well in Who Are the Evangelicals?:
Many would…question whether evangelicals have much to offering by fashion of spirituality. Evangelicalism appears to be such an activist faith that the essential characteristics of spirituality can too easily appear to be squeezed out (p 196).
When told someone was giving a talk on evangelical spirituality, Michael Dark-green (erstwhile primary of St John'due south Nottingham and rector of St Aldate'southward, Oxford) responded 'That volition be a short talk then!'. Gerard Hegarty explains why this might be the case:
Roman Catholic usage has come to associate 'spirituality' with the 'inner life', or the 'interior life', thus making the connection with the mystical tradition…It is non hard to see how this sits ill at ease with the evangelical emphasis upon practical devotion having a direct influence on graphic symbol and 'good works'.
And still if evangelical leaders lose their vital connection with the life of God, the outward focus of evangelical action becomes a hollow shell and loses the vital touch on of grace. David Watson's constant struggle, recorded honestly in his final, biographical book Fright No Evil, was to love God more than loving the things of God. The 'good news' from which evangelicals go their name is not and so much a thing equally an act of personal advice from the Creator to his creatures. To understand and communicate this bulletin requires a abiding deepening of understanding the person who has sent it.
A adept style to reverberate on our appointment with God is by considering some of the classic spiritual disciplines.
1. Sabbath
The field of study of keeping Sabbath is i of the oldest spiritual disciplines of God's people, given as part of the pattern of their life in desert and promised land following the exodus from slavery in Arab republic of egypt. Over the centuries information technology became i of the most distinctive characteristics of the Jewish people, and in the Second Temple period prepare them apart from other peoples in the Roman Empire. Despite the advent of Lord's day trading, it is still a meaning part of Western culture.
For church leaders, in that location is no modest irony in the fact that Sundays can never exist a twenty-four hour period of rest. To accept a pattern of one solar day a week abroad from piece of work or ministry therefore requires a deed of discipline, a decision to set a mean solar day bated. I in one case remember a chat with a colleague who said (with some pride) 'Oh I haven't had a day off in years.' The problem with this goes back to the origins of the Sabbath command: in an agrarian subsistence lifestyle, to refrain from work is an explicit deed of trust in God'southward provision. If we refuse to take time off, we are communicating that our ministry belongs to usa, and depends on our own power and effectiveness, rather than depending on God to requite the growth ('I planted, Apollos watered, but God caused the growth' 1 Cor three.vi).
On noticeboards, website and newssheets, proclaiming loudly 'Thursday is my day off!' might non be the outset thing to communicate. Just information technology does demonstrate a commitment to this discipline. What about members of our congregations? With sound systems to man, welcome desks to staff, coffee to exist made and chairs to be moved, 'every member ministry' can easily become 'every member busyness.' We demand to repossess Sabbath rest equally part of our communal inheritance in the trunk of Christ.
2. Fasting
Fasting has been a classic evangelical spiritual discipline. John Wesley would non ordain anyone who was not in the habit of fasting on Wednesdays and Fridays. Fasting continues to exist a regular discipline for some evangelicals, but it has become marginalized, and is discussed much less oft in evangelical congregations. And strangely, where it is talked about, the pattern of fasting is usually that found in the Old Testament—of occasional, intensive fasting related to particular issues or occasions.
In fact, Jesus appears to have expected his followers to fast, and to fast often. In the sermon on the mount, Jesus warns against doing our 'acts of righteousness' in front of others, as a mode of parading our spirituality. And what does he mention equally these regular, frequent spiritual habits? Giving, praying…and fasting. If we read the gospels carefully, nosotros can see that the disciples of John and the Pharisees fasted 'often' (Luke 5.33), and Luke even goes on to tell us exactly how oftentimes: 'twice a week' (Luke eighteen.12). (This regular fasting would ordinarily have been from after breakfast until a light evening meal.) We demand to look exterior the gospels, to the early Christian document The Didache, to discover out on which days: Mondays and Thursdays. The document (whose name means 'Pedagogy') goes on to specify how followers of Jesus should distinguish themselves from these Jewish 'hypocrites': past fasting instead on Wednesdays and Fridays!
The change in pattern of fasting from Erstwhile Testament to New was linked with the growth in expectation of God's deliverance of his people, possibly by means of an 'anointed' leader. This link with messianic expectation is confirmed by Jesus' response to the question nigh fasting:
How can the guests of the bridegroom fast while he is with them? They cannot, so long as they take him with them. But the time volition come up when the benedict will be taken from them, and on that twenty-four hour period they will fast. (Mark 2.19–xx)
In other words, Jesus associates fasting with expectation of the coming of messiah, the bridegroom, either for the first fourth dimension, or on his return. In the ancient world, eating signified engagement with the earth, and ascetic practices like going without food signified detachment from the globe. Regular, intermittent fasting and then signifies both an attachment with this earth just a longing for the world to come—information technology is a tangible, dietary way of beingness 'in the world, only not of the world' (John 17.16).
By a wonderful providential coincidence, this pattern of fasting is the kind proposed by Michael Mosley in The Fast Nutrition. It has physical benefits—but most of all it keeps united states rooted in the 'now' and 'non yet' of the kingdom of God. It is a applied way to 'hunger and thirst for righteousness' (Matt 5.6).
3. Silence
InA Passage to Bharat, Due east K Forster describes how one character, Mrs Moore, enters a cave and hears all the echoes that her sounds make. She realises that this is how she feels well-nigh 'poor fiddling talkative Christianity'—that is consists of a constant echoing of the aforementioned sounds again and again. If Christianity is talkative, then evangelicalism is, perhaps, the most talkative variety. At one level, this arises from a commitment to the value of words. But, like money supply in the economy, if in that location are besides many of them, their value diminishes.
Practising the discipline of keeping silence earlier others volition develop our ability to mind well, to offer hospitable infinite to the views of others. It will help united states of america to acquire that, in a globe of social media connectivity, it isn't actually necessary to right every wrong view that is out there.
Practising the discipline of keeping silence before God volition develop our power to listen to what the Spirit is saying to the churches, and accept us away from prayer as a shopping list of requests.
four. Mutuality
'Mutuality' might sound strange equally a spiritual discipline, just information technology is vital to continued personal spiritual health. One thing that is very hit almost Paul's ministry is that (contrary to Mr Incredible!) he never worked alone. In his 'missionary journeys' he always worked with at least one partner. The one exception to this was his fourth dimension in Athens (Acts 17)—which is notable by the pocket-sized upshot it had compared with his ministry building in other places. Many of Paul's messages are co-authored (1 Corinthians with Sosthenes, Colossians and Philippians with Timothy, 1 and 2 Thessalonians with Silas and Timothy), and Romans 16 offers usa a long parade of Paul'southward co-workers and partners in mission. In that location is piffling evidence of monarchical leadership in Pauline churches; the more typical design is of shared leadership like that in Antioch (Acts thirteen.i).
For some, a pocket-sized cell grouping of people who trained together in leadership offers a robust context for mutual accountability and support where the depth of friendship grows over the years. For others, having a 'spiritual manager' or mentor, who is outside the immediate context of ministry, offers something similar. For others notwithstanding, long-term friendships can provide this kind of mutuality.
Mutuality in ministry needs to extend not simply to peers in leadership but also within congregations. I am not certain Paul, who was 'in the pains of childbirth until Christ is formed' in the Galatian Christians (Gal 4.19) would recognize the clergy/lay divide expressed in the idea that 'You cannot make friends with members of your congregation.'
These iv disciplines of Sabbath, fasting, silence and mutuality are the spiritual antidote to workaholism, autonomy, talkativeness and individualism which are the frequent failings of evangelical leadership. Instead of pushing power, ideas and language out from the leader, they create a hospitable space of welcome for both the other and The Other to be received.
Questions for reflection
Personal: how far take you embraced these spiritual disciplines? Do you have a mature and developing 'dominion of life', a blueprint of spiritual disciplines which attend your own discipleship and your life in God? Practise y'all give space to God, and not just to the things of God?
Communal: is in that location an awareness within the community yous lead of the Christian life having shape and texture through a shared sense of spirituality? Is coming to religion seen as consecration into communal spiritual disciplines?
Programme: what opportunities are there inside your community for people to develop their ministry, and share in leadership? Where do you lot explore spiritual disciplines together?
Follow me on Twitter @psephizo
Much of my work is done on a freelance basis. If yous take valued this post, would you considerdonating £1.20 a calendar month to support the production of this blog?
If you enjoyed this, do share it on social media (Facebook or Twitter) using the buttons on the left. Follow me on Twitter @psephizo. Like my folio on Facebook.
Much of my work is washed on a freelance basis. If y'all have valued this post, you lot can brand a unmarried or repeat donation through PayPal:
Comments policy: Good comments that engage with the content of the post, and share in respectful debate, can add existent value. Seek first to empathize, then to be understood. Make the most charitable construal of the views of others and seek to learn from their perspectives. Don't view debate equally a conflict to win; address the argument rather than tackling the person.
Source: https://www.psephizo.com/life-ministry/lent-disciplines-for-evangelical-leaders/
0 Response to "Lent disciplines for evangelical leaders"
Postar um comentário