Preacher's Magazine Volume 55 Number 01 Neil B

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Preacher's Magazine Volume 55 Number 01 Neil B Olivet Nazarene University Digital Commons @ Olivet Preacher's Magazine Church of the Nazarene 9-1-1979 Preacher's Magazine Volume 55 Number 01 Neil B. Wiseman (Editor) Olivet Nazarene University Follow this and additional works at: https://digitalcommons.olivet.edu/cotn_pm Part of the Biblical Studies Commons, Christian Denominations and Sects Commons, International and Intercultural Communication Commons, Liturgy and Worship Commons, Missions and World Christianity Commons, and the Practical Theology Commons Recommended Citation Wiseman, Neil B. (Editor), "Preacher's Magazine Volume 55 Number 01" (1979). Preacher's Magazine. 567. https://digitalcommons.olivet.edu/cotn_pm/567 This Journal Issue is brought to you for free and open access by the Church of the Nazarene at Digital Commons @ Olivet. It has been accepted for inclusion in Preacher's Magazine by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. Leadership—Jesus’ Way Jesus deliberately turned His back on all the ideas of power held in the world and proposed something new: “servanthood.” The ideal our Lord set forth was for all Christians. Whatever they did for their brothers and sisters in the family of God was to be a “service.” Jesus used a word that has become familiar to us in its translation as “ministry.” The image behind it is that of a person wait­ ing on others at a dining table. Each Christian is to serve others in the spirit of Jesus. “ I am among you as one who serves.” The church has found this to be an uncomfortable idea and has rarely discovered individuals able to live up to it, or even to try. To many who take responsibility in the church it seems to violate the basic nature of leadership. How can one pull people together and move them into action without the trappings of powers? The answer is that Jesus did. The towel is not ordinarily thought of as a tool of leadership, but in the hands of Jesus it was. The cross was the last place on earth anyone would look for a leader, but Jesus changed that... to the extent that self-glorification or self-aggrandizement or any other goal— however amiable— is part of the motivation of a leader, the assumption of responsibility falls short of leadership in the Christian sense; it is something less than service (ministry). This is not to suggest that a Christian (minister) should have a low opinion of self or service offered to God. It is, rather, to indicate that the value of an activity is to be weighed in terms of its faithfulness to the divine intention. This means that Christian leadership is to be developed and evaluated in the clear light of the gospel. It also means that servanthood takes on dignity and power be­ cause it is God who is served. From Effective Leadership for Today’s Church, by Arthur Merrihew Adams. Copyright © 1978. The Westminster Press. Used by permission. = = EDITORIAL = WHAT IS MINISTERIAL SUCCESS? by Neil B. Wiseman ll within three weeks— around a coffee cup at a 2. Is the Bible a Living Guide— or a dusty ancient A pastor’s conference, in a seminary classroom book to your congregation? and in a serious conversation with a veteran pastor 3. Note the enthusiasm of those who have at­ — the question of ministerial success arose. And an tended your church for years. Are the most realistic alert lay leader asked the same question in a recent persons in the congregation convinced that this is church board retreat. one of the church’s best days for ministry? Is it a theoretical question asked by ecclesiastical 4. Evaluate apathy. Is it all a result of laziness or dreamers? Or, could it be that our useful intensive does the church lack the ability to excite its mem­ church growth studies force us to ask it? Or, does a bers to sacrifice and involvement? serious assault waged on ministerial mediocrity 5. Check the return rate of those who attend thrust the question upon us? your church once or twice. The people who come Can a local church really measure ministry? Is and stay will call your church a friendly church. But there a way to gauge ministerial success? Where what about those who come only once? Usually we can an accurate assessment be found to evaluate think they are just not interested. But they were in­ efforts expended for Christ? terested enough to come once. Perhaps an attempt to resolve the apparent ten­ 6. Think realistically about your church’s contact sions between quality and quantity provides a with backsliders. Is it impossible, difficult, or easy framework for a partial understanding of ministerial for a backslider to come back to your church? success. One church newsletter expressed the idea, “We count people because people count.” That 7. What is the percentage of inactive church seems to resolve the debate which says some members? Is there more to the problem than spir­ churches are more interested in numbers than in itual decline and disinterest? quality. Or, it spoils the opposite argument that a 8. What ab9ut the young adults? Of the young church wants to be spiritually elite and cannot con­ adults who grew up in your church, how many are cern itself with increased attendance. Any church, to still active in church life? be a real New Testament church, must be interested 9. Are those who participate in leadership in in both quality and quantity. your church motivated by Christian love or dreary Every legitimate means of increasing church at­ duty? tendance should be considered and used. Every 10. What does your church say to strangers? nongrowing church should study growing churches. What does your building say? What does your con­ Every congregation with little or no numerical gregation say in their interest for new people? What growth should force itself to consider the fact that do your public services communicate? the gospel, like the acorn of the great oak tree, has Purity and numerical growth are often thought to growth built into it. be contradictory. The argument sounds like this— Growth is part of the nature of the church; a re­ we are small but pure. Or, we are a group of small productive quality was built into the church by God. churches and we stay small because so few people He means for the church to be larger next year than are really interested in holy living. But the opposite it is now. God expects new families to be saved. He may be true; often nongrowing churches stand con­ means for the church to grow faster than its own demned by God for spiritual pride. Spiritual intro­ human birthrate. It is His will for the church to have version usually results in spiritual decline or outright a gain every year. Pharisaism. There are always periods of planting But the quality factor must have attention too. and cultivating, but a harvest follows if the work is What do you mean by quality? And how does a genuine. church measure quality? Hours, months, and years have been spent in use­ 1. Start with yourself. Are you a better Christian less debate over quality or quantity. The church because of your involvement in this particular must have both. Gospel quality, the real kind, at­ church? tracts people and that produces a crowd. THE ARK ROCKER Evangelistic Huckstering The church needs evangelism, and evangelists—desperately. The Wesleyan branch of the Christian church owes its vitality and growth, in a great measure, to evangelism. The church has not found an effective substitute for evangelism; there is no substitute for the prophetic proclamation of the gospel. One of the sad features of the contemporary church is the decline of evange­ lism. Dr. G. B. Williamson wrote many years ago that the two arms of the church are evangelism and Christian education. The place of Christian nurture in the church has increased dramatically, while the role of traditional evangelism has declined discouragingly. The church needs evangelism. Without evangelism the church works with only one arm. Without evangelism the church may drift into barren insti­ tutionalism, sterile humanism, or deadening formalism. Perhaps one reason for the decline of evangelism is evangelistic huckstering. In some instances evangelists have become salesmen as well as preachers. Like the old-fashioned huckster, or peddler, the evangelist arrives at a church with a full pack of tapes, records, Bibles, books, and pamphlets. The distribution of inspirational and informative items has precedent in the church. Wesley taught Bible, theology, and practical matters by the use of books and pamphlets. And the Methodist circuit-rider on the frontier always carried a load of books in his saddlebags. Camp meetings became distribution centers for published materials. But in these cases there was no motive for personal profit. Certainly the evangelist has the right, and often the need to add to an uncertain income by legitimate activities. For example, who would deny the right of a song evangelist to extend his ministry (and income) through recordings? Which one of us has not listened in some dark moment to a song of victory sung by a Christian musician and found ourselves wafted out of the darkness on the wings of this ex­ tended ministry? But there are times when a few evangelists let sales promotion barge into the evangelistic campaign so strongly that the primary purpose is ob­ scured. Sometimes even Sunday sales are encouraged. The old-fashioned evangelist came to town, started prayer meetings, conduct­ ed Bible studies, called on truant church members, met with friends of the church, and preached with passionate conviction about the redemptive work of Christ.
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