One of the most amazing and perplexing features of mainstream Christianity is that seminarians who learn the historical-critical method in their Bible classes appear to forget all about it when it comes time for them to be pastors. They are taught critical approaches to Scripture, they learn about the discrepancies and contradictions, they discover all sorts of historical errors and mistakes, they come to realize that it is difficult to know whether Moses existed or what Jesus actually said and did, they find that there are other books that were at one time considered canonical but that ultimately did not become part of Scripture (for example, other Gospels and Apocalypses), they come to recognize that a good number of the books of the Bible are pseudonymous (for example, written in the name of an apostle by someone else), that in fact we don't have the original copies of any of the biblical books but only copies made centuries later, all of which have been altered. They learn all of this, and yet when they enter church ministry they appear to put it back on the shelf. For reasons I will explore in the conclusion, pastors are, as a rule, reluctant to teach what they learned about the Bible in seminary.
Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it.
Let us practice the fine art of making every work a priestly ministration. Let us believe that God is in all our simple deeds and learn to find Him there.
When you provide things for free to meet their needs and help them discover their skills, they automatically become your family
To fully carry out your purpose as believers, you have to discover where the people you want to minister to are
In order to know your ministry, you need to start serving and be under the leadership of someone, who already knows his ministry
We forget that God's primary goal ia not changing our situations or relationships so that we can be happy, but changing us through our situations and relationships so that we will be holy.
Personal ministry is not about always knowing what to say. It is not about fixing everything in sight that is broken. Personal ministry is about connecting people with Christ so that they are able to think as he would have them think, desire what he says is best, and do what he calls them to do even if their circumstances never get fixed. It involves exposing hurt, lost, and confused people to God's glory, so that they give up their pursuit of their own glory and live for his.
Harboring bitterness against people is actually confessing their sin to myself, over and over again. Anger is akin to confessing their sin to God, dissatisfied that he hasn't done something and placing myself in his position as judge.
I was going to stop pretending that just because we were in ministry we were perfect. I was tired of wearing the mask of ministry, and knew that I needed to start living the life.
Some contemporary theology has been enamored with the heady idea of an imagined freedom that functions without any law or norm or rule of obligation. The technical name for this idea is antinomianism. This yen for freedoms other than Christ's freedom has compounded the problems in pastoral theology. Pastoral practice has at times been exceedingly ready to be guided by this antinomian tendency in theology that implies: if God loves you no matter what, then your own moral responses to God's absolute acceptance make little or no difference; God is going to love you anyway, so assert your individual interest, express yourself, do as you please, and above all do not repress any impulses. It is on the basis of this normless, egocentric relativism that much well-intended liberal pastoral practice has accommodated to naturalism, narcissism, and individualism. It has therefore steered consistently away from any notion of admonition, hoping to avoid 'guilt trips.' But ironically, guilt is more likely to be INCREASED by the lack of timely, caring admonition. For if there is no compassionate admonition, we tend to hide our guilt in ways that make it worse.
Helping people to know God and to be obedient to him is perhaps the greatest gift we can bestow. Understood in this way, Christian education can be be one of the most compassionate ministries of the church.
For every Gospel action, there is an opposite and devious demonic reaction. We see this in the book of Acts. It appears in church history. We experience it in our personal journeys.
Finally, the work of the minister tended to be judged by his success in a single area - the saving of souls in measurable numbers. The local minister was judged either by his charismatic powers or by his ability to prepare his congregation for the preaching of some itinerant ministerial charmer who would really awaken its members. The 'star' system prevailed in religion before it reached the theater. As the evangelical impulse became more widespread and more dominant, the selection and training of ministers was increasingly shaped by the revivalist criterion of ministerial merit. The Puritan ideal of the minister as an intellectual and educational leader was steadily weakened in the face of the evangelical ideal of the minister as a popular crusader and exhorter. Theological education itself became more instrumental. Simple dogmatic formulations were considered sufficient. In considerable measure the churches withdrew from intellectual encounters with the secular world, gave up the idea that religion is a part of the whole life of intellectual experience, and often abandoned the field of rational studies on the assumption that they were the natural province of science alone. By 1853 an outstanding clergyman complained that there was 'an impression, somewhat general, that an intellectual clergyman is deficient in piety, and that an eminently pious minister is deficient in intellect.
Second Corinthians speaks concerning the ministry, which is constituted with, and produced and formed by, the experiences of the riches of Christ through sufferings, consuming pressures, and the killing work of the cross. The ministry is not merely a matter of gift. A person may be able to speak fluently and eloquently and give many good illustrations and proverbs, but this is just a gift. What the church, the Body, needs today is the ministry.
I've got to tell you that my vocation, my true calling, is serving others. Medicine is my avocation; it's part of how I answer my calling, but it's not all of it. I minister to bodies, but I also minister to hearts and souls.
If your ministry can't work without you, then it is no longer Christ-centered. Minister toward Jesus, not yourself.
That’s the bittersweet joy of ministry. We see people healed, and then we watch them move on in victory. Sometimes, it means saying goodbye. We must learn to celebrate as our fledgling birds spread their wings and fly into freedom, even if that flight pattern takes them far away from us.
Our real problem is not the pervasiveness of the darkness but a failure of the light. Light always dispels darkness. The glorious light of the resurrection life of Jesus Christ is still sufficient and available to those who reject self-reliance and return to His plan for biblical leadership. This return can reignite the radiance of the Gospel in transforming power.
The author says one patrician English leader saw his relationship with the populace thusly: He wasn't responsible TO them. He was responsible FOR them. He was responsible for their care.
So time continued on slowly and painfully. Perhaps the old analogy of being a record stuck on repeat had become too dated, I felt like I’d just gotten an IPod and only could afford one song so that one song played over and over again until I felt as if it was just part of the constant monotony.
He stretches forth in our soul, Teaches our arms how to reach.Our feet He has shod,With His gospel of peace.
As a minister of the Lord in whatever way the Lord decides to use you and with the gifts he gives you for the work, there is the tendency to start idolizing the work itself or the gifts that you forget it is the father who gave it to you. Who picked you up and dusted you from nothing and adorned you. You forget and make the work a god before him. Exodus 20:3 You shall have no other gods before me.-----This can be very subtle especially for social media ministry. You begin to love your social image over the word of God. You begin to dampen and tweak the word of God to appeal to a wider audience. You're suddenly no longer about the raw truth of the gospel. As the followers and likes increase you begin to get more and more addicted to the fruit of the works and the response to YOUR messages and posts. If a post doesn't do too well and get many likes and comments you are not happy. It hurts you deeply. That is how you know It has become about you.------If this is you and this message has touched your heart, if this post is like a mirror to your face, go back to God and ask for forgiveness. Ask God to forgive you for elevating yourself and your work as a god before him and return back to when it was just about loving him and preaching the good news. You probably may have noticed you lost the fire of inspiration you used to have at the beginning. This is why.
Where did Jesus’ ministry resources come from? The Scriptures give eight sources of possible income for the moneybag carried by Judas. The following Scriptures will show that Jesus never asked the synagogue congregants for free-will offerings. Nor do we see the synagogue leaders asking people to make offerings to Jesus. The custom in Jesus’ time involved charity and taking care of the needs of travelers including those who preached?
we have faith to sit in a chair, and continue to believe in its foundation that holds us up. If we have faith in God, the foundation will hold us both up, so its our decision to take the seat and trust him.
Christian life is not a life divided between times for action and times for contemplation. No. Real social action is a way of contemplation, and real contemplation is the core of social action.
The priesthood of Christ is “not according to the law of a fleshy commandment, but according to the power of an indestructible life” (Heb. 7:16). Aaron was constituted high priest according to the powerless letter of the law, but Christ according to the powerful element of an indestructible life. Our High Priest is constituted of a life which nothing can conquer, but which rather conquers everything! It is a life which cannot be destroyed. A life which saves to the uttermost. The endless, eternal, divine, uncreated life. The resurrection life which has passed the test of death and Hades.
I am called to minister to people and inspire them to do more not to advertise them and have them swell up with pride.