By All Means, by Elaine Olley

A By All Means FrontBy All Means: The Life and Ministry of James Alexander Waugh

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Biography of Jim Waugh by his eldest daughter Elaine Olley.

Elaine Olley gives us a lively biography of her dad, a man ahead of his times in many ways, building church halls and houses across NSW, Australia, and pioneering in many country towns as an innovative Baptist minister. This is not your stuffy story of a country parson, but a get-your-hands-dirty and dusty hands-on story of building churches and helping people.

Elaine wrote:

Migrating from Scotland as a four year old, Jim left school at 11 years of age. A feisty young man, he could turn his hand to anything. But God claimed him to serve as a Baptist pastor dedicated to country churches in New South Wales. He loved fast driving, open air evangelism and missions and cared for people in distress.

Wherever he went he grew congregations, built church halls and manses. His friends were willing to uproot and follow him when he needed them and his children remember times with a relaxed fun father.

Above all, he had a profound impact on many lives who testify to this fact today.

By all means, James Alexander Waugh proclaimed the God he loved above all else.

Contents

Foreword
Author’s Note
Introduction
1      Early Days
2      Arncliffe 1941–47
3      Griffith 1947–51
4      Tamworth 1951–55
5      Gloucester 1955–61
6      Orange 1961–65
7      Toronto 1966–73
A Son Remembers Ministry
Tribute to Dad―his children remember
Jim’s Children Today

A son remembers  –  Ministry

My memories of Dad’s ministry are of uncompromising, evangelical preaching and teaching with a strong involvement in missions and continual help for local people. He pastored at Arncliffe, Griffith, Tamworth, Gloucester, Orange and Toronto, all in NSW, Australia. While at Gloucester Dad also had a few months leading the team building the Boroko Baptist Church in Port Moresby, PNG. Hilda, my Mum of 6, died in Tamworth and Eileen Maude, our second Mum of 3 more, married Dad in Gloucester. All 9 of Dad’s children grew strong in faith and family loyalty.

Dad used sermon notes and kept them in files, to re-use in the next church. In the morning services, he used the Baptist hymn books and his sermons were mainly exegetical, often going through a book like Romans, Ephesians, or John. Evening services with Sankey’s Songs—after a praise service of 15–20 minutes— were usually evangelistic, often on the second coming, with premillennial charts from Revelation. A large chart of Daniel’s vision hung in Dad’s study, and I vividly remember riding my bike home to an empty house after primary school and thinking I’d been ‘left behind’ in the rapture! Our parents had been delayed that day when visiting people. Dad regularly gave invitations with the last hymn, and enquirers were taken to the vestry for prayer.

Dad and both Mums had a strong influence on youth. They made good teams — Dad with the prophetic, visionary challenge, and our Mums with personal care and support. We always seemed to have youth at home on Sundays for lunch. Sundays were a full day with Christian Endeavour (CE) before church, and Sunday School (in the afternoons when I was young, then before the morning service when adult SS was introduced by the Baptist Union, so CE went to the afternoons). So youth stayed for lunch, CE, and often SS teacher training with Mum at Tamworth — and with me at Gloucester. I suspect God multiplied the food many times as we always had enough. My childhood memories include going to sleep on Sunday nights after the service with the youth singing around the piano at home. To me, they seemed like very big people then.

Dad used open-air preaching through to Gloucester days. Usually, someone played a piano accordion for the street singing. I think Dad liked open-air evangelism — his fiery red hair approach and down to earth style clicked with some people on the street. He took many ‘missions’ in outstations — from Griffith (Leeton, Darlington Point, etc) and Tamworth (Gunnedah, etc), often in tents. Before my voice broke I used to sing solos at them sometimes. He helped Norm Carloss with the Gospel Van a lot as well — such as in combined missions in small rural towns.

He did Religious Education (RE) in schools well — using the Baptist Union materials with many picture aids. We learned a lot about the Bible in RE. At home, we were all familiar with Theodora Wilson Wilson’s Through the Bible and its full-page vivid pictures (available now through used book stores — I often wondered about her double surname!) from daily reading at dinner. Dad read from the King James Version (KJV) Bible after breakfast. I enjoyed both, though KJV sounds weird to me now.

Dad encouraged mission support. Dulcie Barrett (Cheney) to India, and Evelyn Hines (Cunningham) to Borneo from Arncliffe days, and Joyce Newcombe to Somalia from Tamworth, were nurtured by Dad and Mum, and we prayed for them a lot and had mission maps and photos in the church hall. Mission news and visiting missionaries were always a part of our church and home life, especially in CE.

I guess Dad was the typical evangelical pastor of his era, with a strong commitment to missions — at home and overseas. He built halls and manses where they were needed and developed strong loyalties with many people in the church. He was constantly helping people in practical ways especially in his pastoral visitation.

As children we liked having him around on holidays, to catch fish or crabs with us, or go exploring. Those were the times he was free from the constant demands of ministry and the needs of other people. We all knew he was always supportive of us and expressed his love in many practical ways while being firm about his expectations. Although income was limited and the family grew large, we never lacked basic needs. Dad often managed to provide extras such as the caravan he built, toys he made, bicycles he repaired, and homes he built or renovated. I thank God for such a heritage.

Geoff (edited)

Tribute to Dad―

His Children Remember

Jim loved each of his nine children and prayed without ceasing for them. Each child remembers the Scripture readings at the table after meals which set a foundation for their lives. Holiday times were remembered with great fondness as their Dad was a fun person to be with, enjoying fishing as a relaxation or in the very early days in the Blue Mountains at Hilda’s parents’ holiday house. His love is reflected in the family’s continued closeness despite geographical distance. His faithful prayers have seen all nine children claim Christ as their own and become active in the various churches they attend.

To have a rounded picture of Jim we need to add his children’s memories.

Geoff

Dad was a strong family man as well as a strong Christian leader.

He was always repairing the things we used, like bikes, cars, toys, and house repairs. Dad often made toys—like the big plane he made me that was too big to fly around much, but I did sit on it. He supervised our jobs, such as at Griffith with veggies and chooks, and collecting eggs. We all moved through the washing up and drying up chores. I used to stir the family’s porridge on the gas stove after it had soaked all night, and Dad insisted on no lumps.

As small children, we played lots of imaginary games—inviting Jesus for tea with the tea sets. We always seemed to have some kind of cubby house somewhere. I preferred to climb trees and read borrowed comics there.

I remember riding my bike a lot—great to develop leg muscles I used as in PNG, walking over the hills, and in the South Pacific in retirement! I remember building the family caravan with him from a trailer chassis, with timber frames and aluminum screwed onto it—thousands of screws! We used it for the last family holiday with Mum in January 1955, from Tamworth across to the coast and down the north coast—and I drove with Dad in the black Chev to Gloucester, as he prepared to move there that year.

‘Blue Hills’ was a lunch time ritual—we rode home on our bikes for lunch (except at Griffith). We had pets, mainly dogs, needing feeding and walking. Baths were often with the chip heater—so that involved chopping chips and lighting it, and doing the same under the copper for washing on Mondays.

Though Dad was strict about no talking at the table (ruler always handy), once food was finished any questions were okay. I learned heaps about the Bible at home as well as at church, and enjoyed telling my siblings imaginary stories based on Bible facts—one way to get through washing the dishes and drying up happily! We would also sing choruses and hymns, sometimes alphabetically—from ‘Away in a manger’ to ‘Zacchaeus was a very little man.’ I think only Q and X stumped us! We were all encouraged to get involved in church life from an early age—so we developed a lot of leadership and Bible knowledge. I remember teaching Sunday School, leading Junior Christian Endeavour, acting in church dramas, and preaching, all before finishing High School.

Dad was proud of his family, often commenting on any of our achievements to others, but rarely complimenting us so we wouldn’t get ‘big heads’ and often telling us we could achieve whatever we set our minds to do.

Generally, life was happy, relaxed, and meaningful. Always there were things to do, and we all had chores fitting our age, but plenty of time to play. Dad encouraged creativity and trying things out, and taught us to ride bikes and drive cars and answer the phone and run messages. A good life. I am grateful for the strong love, strong discipline, and strong Christian values Dad gave us all for strong foundations in our lives.

Elaine

My memories go back to Arncliffe and the free life before school began. I had a bad start at school because I would not eat, therefore Dad had asked the teacher to make sure I ate my lunch. However the teacher was too tough on a five year old. I ran away from the school and Dad had to cycle all over Arncliffe to find me as I had crossed the overhead bridge on Princes Highway. I remember Dad’s arm around me tightly as I sat on the cross bar of the bike on the way home but I did get punished when we were home. Punishment was there but love was there also so it was no big deal.

We older two had our tonsils out while at Arncliffe and it was Dad who was at the hospital with us when we woke, Hazel must have been a baby at that time. He had promised we could have an ice-cream, a very rare treat then, if we were good. I told him I was good and got my ice-cream.

Dad as well as having chooks for eggs in Griffith, also killed and plucked them at times, laughing at my disgust as he plucked those poor chooks. I never saw them actually killed, he kept that from us. He once made me a pram and as he was making it he told me it was a chook feed bin. I however knew what it was, so to save his face I went along with it. Dad also hid in the church hall two bikes he was doing up for Hazel and myself for Christmas, but somehow we knew and pulled ourselves up to the hall window to have a look. It didn’t lessen our excitement one bit.

In Tamworth I used to have the freedom to ride my bike wherever I wanted and often went to the roads outside the town and lay on the grass making daisy chains and finding pictures in the clouds. We older three were allowed to go to the swimming pool together which was some distance from the house. We had bonfires in the back yard at Tamworth with Dad buying fire crackers and Catherine Wheels for the fun of it. I stuck to sparklers. Bonfire night was Graeme’s birthday and the night of his birth we had had to sleep in the car outside the Leeton Hospital. I selfishly only thought of the fun we were missing. Some time during the Tamworth era Dad stopped tucking me into bed at night. I loved him doing that as he made a boat bed. I guess it was the right time as the teen years were catching up with me, but I regretted this passing of my childhood.

I became aware in Tamworth that finances were very tight as we had mostly second hand clothes, our cousins’, which were really nice. Dad mended our shoes and I had one white dress, from the mission box I think. Each week I took the hem up for tennis, and let it down for school cooking classes. I had one school tunic which I was responsible for cleaning and ironing each weekend. I was aware that if it had not been for the fresh produce given to us by the farm families things would have been more difficult. This fresh produce, and one time I can remember a turkey, reflected the love these farm people had for Mum and Dad. However we were not ever made aware of the tight circumstances as a terrible thing, just part of life. We learned that God would take care of our needs.

The one time I remember Dad being really angry occurred when he was able to buy a fridge to replace the old ice chest. There was criticism from some in the church, despite most people already owning fridges. Mum was in tears because of this criticism as she had been so proud of her new fridge. Dad declared never again would he allow a church (I am sure it was only the minor few who spoke the loudest) to dictate what the Pastor could have in his own house. Mum had only a copper for washing with wringers in the tubs but times were changing.

Dad had a radio program in Tamworth and once he included Hazel and me singing a duet. It sounded lovely until we heard it on the radio—I was too close to the microphone and it blurred, very humiliating yet Dad who was fussy about good programming said ‘never mind’. I was baptized by Dad in Tamworth—a special time where I felt Dad and I were cocooned with God.

Dad was proud of his kids. Even though most of us went through the horrible teen times and did our rebelling, he worked through those stages with us.

Even though Geoff was only thirteen months older than I was, Dad and Mum made sure he was able to do things before I could, giving him the sense of being older.

When Mum died Dad must have been so devastated but he comforted us kids. I remembered him pulling me, a sixteen year old, on to his knees and holding me tight. He understood (with the house full of visitors at that time when I should have been a hostess) that I didn’t want to talk to anyone.

Our mother was too nervous to drive a car. Dad therefore seemed to think I would be the same, so I was sad that he was no longer around when as a mother of two children who needed to be driven to school, I did learn to drive during our Home Assignment from Hong Kong, and drove in Hong Kong! Dad walked me down the aisle on my wedding day. A first for him, so special for me. I wanted only a father that day, not the pastor he had been for most of my life.

An important God-given time for me was when we were on Home Assignment from Hong Kong. It was NSW Baptist Assembly time and I was to speak at the Women’s Day at the Central Baptist Church. Unbeknown to me, Dad was listening out the back, so proud of his daughter. He then took me to the Chinatown, behind Central Baptist, for a Chinese meal. I guided him in his food choice and he loved his first and last Chinese meal, lemon chicken. He died just days later (not from the food!).

Looking back, it was meal times I enjoyed so much as we could talk as we grew older and we had lots of discussions and always ended up with the bible (King James in those early days) being read at the table. Sometimes we would spend hours still in the dining room after a Sunday lunch, always with others who were there for the meal. Our lives were enriched by our parents’ open house policy. The opening of the Scriptures at the meal table set a pattern in John’s and my family life although by that stage there was more child-appropriate material around and I see this passed down as our grandchildren enjoy their children’s Bibles.

Hazel

My earliest memories are of Arncliffe where I was born. A special memory is Sunday School Anniversaries when tiered platforms would be erected way up high. I longed for the day when I would be one of the big kids and could sit up towards the top. They went out of vogue before I got to that age though.

I loved to play in the church yard and remember marching around singing, ‘Stand up, stand up for Jesus; ye soldiers of the cross’. Even at a young age I knew the difference between earthly armies and spiritual. I think the devotional times around the meal table and Sunday School models to reinforce visually truths learned are a testimony to parents whose passion for Jesus would see all nine children make the same choices.

I almost cut off my tongue when playing on some bricks and slipping while my Dad was doing some brickwork on a fence at the front of the house—I remember clearly the look of deep concern yet calm control as Dad scooped me in his arms and rushed me to the hospital. The doctors said they could not stitch it, and I would either lose the end of my tongue or it would knit. Dad took me home and sitting on a kitchen chair at the table he held me under his arm in a vicelike grip—no hope of moving—while he physically held my tongue in place until it started to knit. I still have a very deep scar diagonally along my tongue with the worst part in the middle which sometimes still bleeds. My Dad was determined I was not going to lose my tongue if he had anything to do with it.

I remember the train trip to Griffith and the Church Secretary meeting us at the station with the car with a ‘dicky seat’ at the back. There was a bag of fresh almonds which we were allowed to help ourselves to. Soon after we arrived at Griffith I was in hospital with pneumonia and Dad was always right there. He came with a bag of boiled lollies one day and encouraged me to share them right around the children’s ward which I was very happy to do until I started to see those lollies disappearing. However when it was my turn there was just one left (that was one for everyone). I thought it was the most wonderful lolly in the whole world and determined to make it last as long as possible.

I sat for my first Sunday School exam at Griffith. I still remember the verses I had to write down from John 14:

Let not your heart be troubled; ye believe in God, believe also in me. In my Father’s house are many mansions: If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth and the life: no man cometh unto the Father, but by me.

I walked out of the room (one of the last to finish) and burst into sobs but Dad was right there to comfort me. I was terrified I would fail so still ‘practiced’ the verses in case I had to write them again. Those words of John 14 are precious to me to this day, having first started to penetrate at the age of 7 or 8.

At Tamworth I loved Church and everything to do with it, except the effect of some critical folks—and long sermons! Actually, compared to today’s ‘climate’, Dad’s sermons were always 20 minutes to the second and he would bring up his arm in smart military precision to check periodically. I used to love to watch that, but I learnt how to switch off by reading (singing in my mind) hymns, or reading my mother’s Bible (I wasn’t going to listen to sermons!). I soon learnt that I wouldn’t get into trouble by reading the Bible or the hymn book. One hymn I loved was ‘The day Thou gavest Lord is ended’—and when I would get to the line ‘Thy praise shall sanctify our rest’ tears would come and I couldn’t stop them. Once I looked up through my tears and could see the soft look in the back of Dad’s eyes, and I think after that I started to listen to sermons, because I realised I couldn’t ‘pull the wool over’ my Dad’s eyes. That was a favourite expression of his. That soft expression deep within his eyes would also be there when he sang with the congregation himself: ‘Turn your eyes upon Jesus’, ‘Have Thine own way, Lord, Have Thine own Way’, ‘Let the beauty of Jesus be seen in me’, ‘When I survey the wondrous cross’ (often during communion).

Another saying he often came in with was, ‘Paul made tents, you know’. He certainly led by example in not expecting anyone to do what he wouldn’t do himself. Whenever we had a lot of visitors staying over (usually guest speakers), Dad would pull two armchairs together to make a cot like bed, and we loved to snuggle up as he would pull the blankets very tight making a boatlike bed. I used to do that with my own children, telling them that my Dad used to do that when I was their age. They too loved ‘to rock in their little boat’.

‘Blue Hills’ at lunch time was a daily non-negotiable happening, but I loved it as well and couldn’t wait for the next episode. Actually I expect that none of us were ever late for lunch! I remember us all crowded in the hall in the manse at Tamworth around the big radio listening to the Coronation of Queen Elizabeth. It was a great event and exciting to be allowed to listen to it all.

Easter camps, excursions to Sydney to major Christian events, whether Evangelistic Crusades or Youth for Christ or BYF, were never missed whichever town we were in.

It was at Gloucester that my athletic ability started to surface and I did very well for my school. Dad used to tell me that if only I would put in the same effort in my scholastic study I would do well. What I later found out was he would proudly boast about my athletic ability to other people. New relatives in Gloucester, particularly Hazel Yates, would always find a way to tell us.

Orange: Dad was extremely watchful over his kids when they were choosing their lifelong partners, incredibly strict and protective and a great support and ‘safe’ sounding board. Even at the age of 21 I still had to be in by 11 pm. He also cared as much for all his flock and was a safe sounding board for many people. In our home we all saw that, and it had its place in nurturing us all as well.

Graeme

In January 1955 when I was 6 ½ years old my Mum died. A few weeks later Dad, the older three children and the youngest child, Daphne moved to Gloucester while Heather and I went to stay at Griffith with Dad’s friends, the Jarvis family, until the new manse at Gloucester was built. The trauma of these events has seriously affected my memory of day-to-day events throughout my life. I have no memories of anything before Gloucester, not even of my Mother.

Some of the things I remember about Gloucester were walking to school, sometimes barefooted (Graeme’s choice) and doing the hot foot shuffle on the bitumen assembly area with a lot of other kids in a similar state of dress. I sometimes had to walk the cow on a lead to feed it on footpaths, etc. during dry times. One time when that cow had a calf, I was helping Dad while he was building a holding pen for the cow or calf and he asked me to get a length of timber from across the yard. As I walked between the cow and her calf, the cow charged me, and as I was running for cover, Dad grabbed the nearest stick of timber he could find, intercepted the cow and gave it a bit of a hiding. It was during my Primary school years in Gloucester that I started building things, and at times destroying other things to get the parts I needed to build my contraptions. Dad allowed me to use the tools necessary to build, but I got more than one belting for destroying other items. In those days Dad believed firmly in ‘spare the rod and spoil the child’. There were two things that I remember Dad bringing home from Papua New Guinea. One was a toy boat called a Lakatoy, and the other was a wicked looking cane with knobs up both sides. I think the sight of this was supposed to deter misbehaviour. It didn’t work. Geoff once created a label to place across the corner where this cane stood saying, ‘I need thee every hour’, in fun I think.

In Orange I rode a bike to school, usually with my best friend David Christie, a deacon’s son. All my friends went to the Baptist church where we were involved in Sunday School, Christian Endeavour and Boys Brigade and I sang in the Church choir. It was in Orange that I went to my first inter-church youth camps. I started work in Orange and remember a particular life lesson at that time. Dad said on the date of my first full-time pay packet, ‘You are a working man now and have to pay your way. Mum will get weekly board from you whether you are in work or out of work, so stay in work.’ He helped me buy my first car when I was still on L-plates and used to lock it securely when he and Mum went out of town together. I don’t know if he ever discovered that I became a good hand at picking locks, hot-wiring cars and then driving illegally without a license. I suspect, knowing he had a lot of spies in town, he may have known but never let on.

When the family moved from Orange to Gwandalan, I was working mostly away from home with Martin Bamby on rural sheds. My time off was spent in Gwandalan and I remember this as a relaxed time of my life, swimming in the lake and rowing Dad’s timber rowing boat from Gwandalan to Belmont and back—got very frightened being caught in storms a couple of times doing that.

We moved to Toronto and it was there I started my building career. I became active in Sunday School, Christian Endeavour, choirs including BYF choir and Inter-church youth camps. It was at a camp leadership meeting that I met Alison. Dad also collared me to use my car or his at times to do pick up and return home runs for some elderly church members and young people for various meetings. I believe at times he had to deal with irate parents who felt the courier drove too fast. I used to enjoy using his car with that magic clergy sticker as there was less chance of getting pulled over by the constabulary. It was at Toronto that I became aware of Dad’s interest and knowledge of current affairs and world events. Illustrations in sermons often included references to these events. He had quite a sense of humor with most sermons including some joke or funny story somewhere along the line.

It was as a carpenter myself that I discovered how good Dad could be with hand tools, although he could also be rough when in a hurry. One day Phillip Latham and myself, both apprentice carpenters, were trying to construct some implement that required a hole drilled right through the centre of a long stick of timber. We both continually failed with the large boring bit continually protruding through the side of the stick before it got to the other end. Dad came into the shed, saw all the failures, asked the purpose of the exercise and immediately decided to show us how it was done. He took a new stick, stuck it in the vice, grabbed the brace and bit we were using and proceeded to punch a 20mm hole lengthways through a 38mm square stick about 250mm long at full speed and came out dead centre the other end first go. To this day I have never been game to test myself to see if I can match it.

Although Dad repeatedly told me I should never own a motor bike because I drove too fast, when my finances were tight as I was on an apprentices wages and I could not afford to keep the V8 Ford I had, he helped me buy my first road bike. He may have considered it safe as it had a sidecar and there might have even been some nostalgia involved, as he once owned a bike and sidecar himself. However, I got the bike and so it must be his fault I still ride them today. Dad was very handy with motors and he taught me most of what I know about working on them. We used to use the large tree behind the manse at Toronto to lift motors out of cars using pulleys permanently attached to a high branch on that tree.

It was when Alison and I married and I moved away from home that Dad and I became mates. Until then I had been probably the most rebellious member of the family and Dad was forever having to deal with that part of my nature. Dad sometimes came onto my building projects when I needed a hand and we worked well together. He was there the day I cut my hand with a power saw and I am sure no car Dad ever owned went faster than the old ‘beetle’ did that day getting me to a doctor. We worked on the house at Gwandalan together when Dad decided to re-clad the external walls and he helped me win a contract to extend the Toronto Church hall, and then worked on it with me.

Heather

I have no memory of my mother or of her passing, however I guess it must have affected me greatly as I remember having a fear of losing Dad. When he went to New Guinea I was scared he would not come back and in early growing up years—at least from Gloucester—I hated him travelling anywhere and was always worried about him not returning.

Dad was very strict on one hand but soft on another. I always knew he loved me, no matter what I got up to.

He was at times like a big kid, e.g., when we went on a holiday (I don’t remember where but it was up north) and he liked to fish. One morning the beach was full of dead fish washed up on the sand and Dad collected them in loads and piled them all over the sand in a bunch and then stood with his fishing line and had his photo taken as if he had caught them all! I think I have that photo still.

Then there was the first year we were in Orange and that first winter it snowed. When I came home from school and walked up the driveway Dad jumped out and hit me with a snowball. I think he hid and did the same for each one of us coming home.

Another example was when Elaine and John went to Hong Kong and he bought the tape recorder and had great fun trying it out and was very excited when using it to record our messages to them.

Then there was the mini-transistor radio Elaine sent him from Hong Kong. He was so excited with this little transistor and put it proudly on his bedhead to listen to while he was in bed.

Dad was also very protective. Even though I was a rebellious teenager and wore mini skirts and the like which he didn’t approve of, he was quick to stand up for me if anyone from the church criticised me.

Also, not long after I had my first motor bike, I went to work one day and during the day a pretty strong storm developed with a fierce wind and when it came time for me to come home I put on my wet gear and started home battling the wind, especially crossing the Fennells Bay bridge where some other bikes had stopped to wait it out, but I wanted to get home so kept going leaning into the wind. I got home safely and Dad drove in after me—he had come over to where I worked at the Lake Macquarie Shire Council in Warners Bay (about 20 minutes away) and followed me home out of sight to make sure I could handle it.

I was always sad that Dad passed away before I was married with children as I remember watching him with his grandchildren who he loved dearly, just like his kids.

Daphne

I don’t remember my mother as I was thirteen months old when she died.

Probably the best memory I have of Dad is up in the pulpit singing with all his heart, total enthusiasm. Even now sometimes a hymn is sung in church and tears come to my eyes because all I can see is Dad up there in the pulpit singing it. And of course there were times when he was listening at home to hymn music and being ‘a conductor’.

Sunday mornings we would often be woken up with Dad singing hymns with gusto, coming in and telling us it was a ‘wonderful day’ and time to get up. He would pull back the curtains and tell us it was time to ‘rise and shine’, singing ‘rise and shine, and give God the glory, glory’!!

Then there were the times I handed him the tools while he was under the car, quite a few times actually.

Dad loved the Islanders singing and brought tapes home of them singing in harmony. This was after he went to New Guinea I imagine.

In Orange Dad brought me ice cream when I had my tonsils out. He also taught me how to ride a push bike by taking me up the back yard and letting me go (down hill) until I fell off because I didn’t know how to stop, of course yelling out instructions along the way.

The family tradition was to open our ‘stockings’ before church on Christmas Day, but to wait until after the Church service to open the family presents (this I imagine was so Dad could be part of all the family festivities after the service)–a tradition  we followed through in our own family.

I used to stay awake until Dad was home and in bed (at Toronto Mum and Dad’s bedroom was next to ours)—there was that comfort and security to hear Dad’s deep voice as he and Mum talked together.

I also have vague memories of him remodelling the house at Gwandalan, my general feeling being lovely relaxed family times holidaying there.

Dad put me through Newcastle Business College when I left school, then I got work pretty well straight away. When I talked about travel, he insisted that if I was to move away I was to go somewhere where one of my older siblings lived so they could keep an eye on me!!! Geoff was in Brisbane so I chose to start there.

When he put me on the train to Brisbane, Dad gave me an envelope that I wasn’t to open unless I wanted to move back home. Of course I opened it as soon as I got onto the train―it was money for a return ticket if I wanted it or needed it. He wrote at least once a month while I was there, just a small page but those letters were so special.

One special memory is of sitting out in the sun in the back yard at Toronto just talking with Dad as he talked a little about our mother, for the first time in my life. I was about 17 years old, not long before I left for Brisbane.

Dad loved to explore and learn. I can’t remember much of a holiday trip to Canberra with the old caravan, except Dad’s enthusiasm to see ‘everything’ at the War Memorial and to read all the detail. We kids were sick of it all way before he was. We had a few family holidays in the caravan, mostly at beaches but sometimes ‘educational trips’ like Canberra and Adelaide.

Lyn

At Toronto because the church had a big debt, Dad found a practical way to make money. He was always ahead of everyone in ‘alternate’ things (such as all the vitamin pills we used to have to put out for him at the table—kelp and other strange health tablets). He discovered that the paper mills bought old paper waste for recycling. So he proposed that the church collect the paper waste from the shops in Toronto and pack it in wool bags and sell it. This involved a bit of work as it needed to be collected each day form the shops. He made up frames the wool bags hung on and the shops just dropped their paper and packaging in it.

The job of collecting these bags of course fell on him and thus me as well. He borrowed the church secretary’s milk van and off each afternoon after school we would have to go and collect each full bag from about 3 or 4 shops. This wasn’t so bad as often damaged goods that were OK to us were in amongst the paper. We especially loved the shoe shop as often one week one shoe would be discarded and then its matching pair the next. The girls at this shop left their old Coke bottles out as well, so we could take them back for the 5c recycle claim.

These bags were then off loaded in our back yard (the manse right next to the church) in a fenced off area Dad had made. Then every Saturday the men from the church were on a roster to sort out the paper from waste and pack it tightly into wool bags and tie them up. They were stored there until a full semi-trailer load was accumulated, then it was loaded on the trucks to go to the Sydney mill. Often these bags got very wet and thus heavy in the rain while waiting—this caused some funny incidences of bags ripping open while being loaded and truck’s loads slipping as they tried to leave our back yard (as it was sold by weight, wet paper can make some money).

I remember one particular trying load that happened to cause so much trouble it was still being loaded late at night. One man had the big hook that gripped the bags to lift them with, go through his hand. The load shifted as the top layer went on and only our old fence was holding it up—it had to be unloaded and loaded again. This late night happened to be a Boys’ Brigade night so Dianne and I didn’t mind as some of the young men of our church offered to help. Dianne and I happened to be sleeping in the caravan outside at the time (no room in the house) so, even though a very harassed father ordered us to bed,  it was easy to lean out the windows and carry on conversation with certain young men! I think this was the same load that the semi driver jack-knifed the truck on the way to Sydney. I think the load was too heavy.

After a while the men of the church got tired of spending their Saturdays sorting through paper and rubbish so it looked like this source of income would dry up, but then Dad got another brilliant idea. If we gave up carting their rubbish away, how would the shops get rid of it? Pay someone of course. So he negotiated with the shops and continued to take away their rubbish for a fee and straight to the tip. I of course had to help (he was fairly old by this time and Phillip was too young—how Dianne missed out I don’t know). It was the embarrassment of my teenage years as often at school someone would say, ‘I saw you at the tip’ !!! I knew all the old scavengers by name and Dad would often come home with ‘something’ useful! We went so often to the tip I didn’t even notice its smell after a while. Anyway I think we finally got out of debt and it probably became too much for Dad, but it certainly left some memories for me.

Dianne

The disciplining was always shared between Mum and Dad. When Dad registered my birth he put down that day’s date not my actual birth date, hence my birth certificate is wrong. Mum said he was busy getting ready to go to New Guinea and had a lot on his mind.

Dad’s nickname for me was Blockhead because of my large head (I loved it). Once when he was handing out awards at a Sunday School Anniversary, he called me out as Blockhead!

Until I was 22 I never realised that pastors had a set day off during the week. To my knowledge, Dad never did.

I remember Dad speeding one day and saying that it was OK because he had a clergy sticker on the car and the police would let him by.

Dad always wore a hat and when he came to Toronto High to teach scripture a lot of kids thought that he was a detective. He was a pretty cool Scripture Teacher, maybe because he had teenage kids. He read us ‘In The Twinkling Of An Eye’ (which had great results) and the kids thought that was much better than everyone else’s boring scripture lessons.

Dad hated TV because he said he would visit people and they always left the TV on and he felt they weren’t giving him their full attention. He hired one for us kids though when we had a holiday at Gwandalan and he had to spend a majority of the time renovating and cladding the house.

He hated Vegemite (blackjack) and tomatoes and loved passionfruit ice cream in a cone—that was a treat reserved for holidays. He also loved listening to ‘Blue Hills’ and we weren’t allowed to talk while that was on. He was really into alternate health—kelp tablets, carrot juice, apple cider vinegar, and he took me to a chiropractor in the early ‘70s when most people hadn’t even heard of them.

He was very protective of his children and believed that he should minimise the chances for them to get into trouble. We had to walk to school even though we were eligible for a free bus pass (it was healthy for us), but we were only allowed to leave home at a time that gave us just enough time before the bell went. As teenage girls Lyn and I had an 11pm curfew and we were never allowed to go to school dances. I remember Hazel talking Dad into letting Lyn go to the school formal.

Dad loved fishing, boats, and the beach. Our holidays always revolved around those (unless it was visiting family). Mum and Dad used to go for walks on the beach holding hands and we weren’t allowed to go with them. That was their time together.

We always ate meals together at the table and without fail we had family devotions after tea each night. If a visitor called, Dad invited them in, saying it was feeding time at the zoo. He always asked them to join us for devotions and never cut it short.

Philip

Dad the builder. He was not just a preacher who used big words. Rather he had a garage full of interesting tools and knew how to use them. Hours spent playing while Dad worked on something in the garage is a special memory. Dad was a ‘roll up the sleeves’ kind of guy. Toronto Church needed funds for buildings so Dad took an afternoon job collecting cardboard waste from the supermarkets, compacting it by physically jumping on it, and storing it till we had a semi-trailer load to sell. Needless to say if Dad had a job then we kids had it too. One morning Dad got the girls up extra early because there was a load to compact and store. With many complaints they dressed and traipsed out into the morning chill to find an empty yard. They stormed back in the house complaining and Dad asked them what day it was—it was 1st April.

Sometimes it would be a project too far. One day Dad had the idea of painting the old Volkswagen beetle car. Of course he could do this himself with some amazing spray painting kit that would work off nothing more than Mum’s vacuum cleaner. Mum was less than enthusiastic about his idea, and very reluctantly parted with her treasure. Only when Dad told her not to be silly, nothing would happen to it, did she surrender it. By the time the poor Dub was eventually painted Mum was the proud owner of a new vacuum cleaner. The old one paid the ultimate sacrifice. I also remember the delight in Dad’s eyes when he could finally buy Mum an automatic washing machine.

Dad the preacher. It must be said he was rather old school, stern and scary when he wanted to be. He could inject a misbehaving son’s name into the middle of a sentence in full preaching flow. I remember a night he stopped to tear strips off a group of unruly teenagers. They didn’t twitch the rest of the night.

He used to be able to still a room full of restless school scripture students with one stern gaze. Yet I never had a doubt that underneath that stern façade was a completely soft heart that could usually be manipulated to the desired end.

Dad was a believer in corporal punishment. A thick leather strap hung within sight of the meal table and if a dinner was being refused his eyes would rise dramatically in that direction. Having said that, it was rarely used. I can never remember Dad hitting me in anger. Instead I would have to collect the strap and bring it to him. This, I suspect, gave him time to cool down and be more dispassionate in his discipline.

I remember one day when I and some friends were playing chicken, seeing how closely we could brush against cars travelling at full speed on the local road. I made the mistake of doing this with Dad’s car. He did not even stop but drove home and told Mum to send me to him with the strap when I arrived. When I received the news I knew it was serious but did not know the offence till I arrived in his study.

Many old school preacher’s kids complained that their fathers were never there for them. I never had this sense, instead I had a constant awareness of both my parents’ attention. Perhaps the only exception to this was one morning when I woke with a searing pain in my side that turned out to be acute appendicitis. Neither Mum nor Dad were on hand to assist as they were at an early morning Church prayer meeting. That was the longest prayer meeting of my life.

Dad was ahead of his time in his ecumenical outlook. When another Church, perhaps Seventh Day Adventist, opened up in town, Dad helped them out in some practical and encouraging ways. He had very good relationships among the local clergy at a time when that was a bit suspicious. It is still a common experience for me to have pastors and senior denominational figures confide to me that they had appreciated something that Dad had done for them by way of encouragement and mentoring

To really understand Dad, there is one scene, often repeated, that comes to my mind. An alcoholic hobo would knock on the door and be warmly invited in to tell his story of woe. Perhaps an hour would be spent listening to this poor man’s story and then would come the inevitable appeal for money. The appeal was never rejected. Not only was it listened to but enough money would be given to buy a family a week’s groceries. The hobo would depart with many thanks and Dad would track him, with tears in his eyes, all the way straight to the local pub. Next week he would do it again. It must be said that it took a special lady to be married to him. I suspect both mothers had to be prepared to feed drop-ins at the drop of a hat.

I have to laugh when I read about how strict Dad used to be with the older kids. No talking at the table indeed. By the time I came along we had collectively ground that sort of thing out of him. I guess all parents are a little tense at first, but as I was number 9 Dad had had plenty of time to relax a bit by then. He could still be an intimidating figure though. I remember a time when Heather was my CE leader and I gave her a hard time in the class by misbehaving. To my horror Heather told me to go home and report to Dad. I refused of course, so my determined sister grabbed me and dragged me from the Church to see Dad. I could not believe she could send me to a fate so terrible. On the other hand he could amaze me by just laughing at me when Mum caught me with my illicit stash of cigarettes.

Dad never went to the movies. Graeme and Alison, when ‘The Sound of Music’ came out offered to take us all to see it. Dad agonised for a week but couldn’t bring himself to break a lifetime habit of avoiding the excesses that movies indulge in. He knew it was a good film though, so he sent Mum and the kids along. When holidaying at Gwandalan one year Dad hired a TV set. He so enjoyed it he actually began to talk about buying one. All my Christmases were coming at once it seemed. Then an ad came on for the show ‘Alvin Purple’, featuring topless women. The TV went straight back.

I remember the look of joy on Dad’s face the night Heather and I went forward at a Gene Jeffries Crusade. I remember the pride he showed when Geoff came to Toronto and preached up a storm. I remember the pride he had that at least Graham had inherited his practical ability and there was someone in the family who could speak his language and argue about the best way to truss a roof. Elaine had made it to the mission field. Hazel was a success in business, Heather was a gung ho secretary who Dad would proudly repeat that he had been told could work wherever and for whoever she desired. Daphne, Lyn, Dianne and I were the young ones that were the apple of his eye.

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The Voice of the Church in the 21st Century, by Ray Overend

The Voice of the Church in the 21st Century

by Ray Overend

 

Pastor Ray Overend lectured at Christian Heritage College, Brisbane.  This article was presented as a paper given at the Contemporary Issues in Ministry Conference, October 31, 2002, at Christian Heritage College, Brisbane, Australia. 

 

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A new breeze blows through secular academia.

In 1993 John Carroll, Reader in Sociology at Melbourne’s La Trobe University, brought out a book (published by Fontana in London) called Humanism:  The Wreck of Western CivilisationIn it he said that the time that Europe put man on the throne instead of God was the time from which Western civilisation began to decline.

Since then postmodernism (the fragmentation that follows humanism) has made an even bigger impact on the sanctity of marriage, on corporate ethics, on liability insurance…in fact on the whole spectrum of private and social life.  Western civilisation—founded as it was on the philosophy of the church—is being destroyed from the inside out!   Satan too has exploited the weakness of his prey by launching devastating attacks like September 11 and Bali.

Yet in the midst of the postmodern chaos has sprung up from within the secular world—indeed the academic world—the beginnings of a spiritual revolution!  Just last year John Carroll brought out a new book called The Western Dreaming: The Western World is Dying for Want of a Story.  Carroll, is right now teaching his students through a mixture of concepts, stories and paintings.

Secular university culture is beginning to change!  Indeed it is beginning to throw some bright light on the very foundations of Christianity, and on just why the Church has lost spiritual authority in the world.

In Chapter 2 of his 2001 book John Carroll says that the Magdalene story in the Gospels is one of those great expressions of Christian worldview that, traditionally, set the direction of European culture.  He says that the 20th Century left us without any such story—except for the Princess Diana story, which has, he believes, an interesting, if minor and hidden, parallel with the Magdalene story.

I do not agree with all of Carroll’s insights into the Magdalene story (if you read his book you will be equally surprised at a few things he says), but to meet such a recognition of spirituality and godliness in a prominent 21st Century secular academic must surely be a signpost to encouraging times!  Let’s read the original story in Matt. 26:6-13, Mark 14:3-9, Luke 7:36-50 and John 12:1-9!  We can leave aside the scholarly debates about the details and recognise simply that there was a sinful woman whose childlikeness of heart struck a chord in the heart of God. [1]

The wisdom of the Magdalene story

Whoever she was, the woman who anointed Jesus in the home of Simon was totally overcome by the wonder of God in Jesus.  The importance of the story to Jesus is proclaimed in his words, “I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told in memory of her.”  (By the way, how often do we tell the story?)  Let me set the scene as Carroll imagines it, taking some of his imagery, as he does, from a Raphael painting:

The scene is Magdala, a fashionable resort town by the Sea of Galilee where rich Romans and Jews own luxurious villas, a town known for its urbane morals and religious tolerance. Jesus has accepted the invitation of Simon, a pious local Pharisee who is intrigued by him. He lounges Roman-style at one end of the triclinium couches that border the banquet table on three sides. Simon reclines opposite, his feet being washed by a servant.

There is a commotion among the servants at the villa entrance. Suddenly, the dozen or so other guests around the table are startled to observe a woman bursting through, and gliding her way quickly and silently to stand behind Jesus. The colours of her velvet dress dazzle the stately marble columned room, a flowing ruby patterned with deep-green leaves, and green sleeves extravagantly fluted, embroidered with gold. One of its loose shoulders has slipped down, exposing silky olive skin. She wears gold bracelets, and red toenails draw attention to bare feet. In spite of the casual restraint of a yellow ribbon, auburn hair spills abundantly down her back. Fiery dark gypsy eyes flash around the room, then settle.

Jesus senses her close behind him—he has been watching the wide-eyed stare of Simon tracking her, the host pale and stuttering with rage. Now he looks around and sees this unknown woman sink to her knees, tears from lowered eyes streaming down her cheeks. He recalls noticing her across the street on his way here, how she had suddenly looked at him and stopped, as if she had seen a ghost. She must have followed him.

She is bent low, loosening her hair, which cascades down, obscuring her face. He feels the tears splashing onto his dusty feet, which gentle hands caress, hair wiping them, then being kissed, then wiped again. She never looks up, and he sees her mouth hanging open in voiceless anguish, so pained and empty that she wants to sink out of existence, at the shame of what she has done with her life.

Was it miracle or curse, that infinitesimal speck of time in the street when her eyes were opened? The instant that changes a life, catching her unawares, has been like concentrated acid dropped on tender skin, the more caustic for him having been no more than the mirror. He senses her fighting against a huge weight of humiliation crushing down on her drained and tainted body.

One hand fumbles to find some hidden pocket, from where she produces a small alabaster flask. She uncorks it, and pours rare and costly perfumed oil onto his feet, tenderly massaging, regularly on impulse breaking her motion to kiss them. Tears continue to flow from bloodshot eyes. The large, airy room is filled with the powerful fragrance of myrrh, enough

to induce a dreamy intoxication in the guests if their host’s darkening mood had not infected them.

Jesus recovers from his surprise. He concentrates, bathing her in his own meditative gaze. Now he knows her, and his own mind. Meanwhile, the resentment of Simon spears at him across the table, the host mumbling under his breath that if Jesus were who he claims to be, he would know the immorality of this woman. And to let her touch him!

So Jesus turns to face Simon and poses a riddle. A man is owed money by two others—one owes five hundred denarii, the other fifty. Neither had anything, so he forgave them both their debts. Which one will be more grateful?

Simon tentatively replies with the obvious answer. Jesus tells him that he has judged rightly, but turning to the woman, he launches into a stern rebuke:

Simon, seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. Mine head with oil thou didst not anoint: hut this woman hath anointed my feet.

Wherefore I say unto thee: Her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loveth little

Simon flushes bright red with humiliation and rage and confusion. From the moment this gutter slut violated the sanctity of his home, he has been subject to insult upon insult. The great teacher whom he invited in as his guest of honour has offended him, in front of his closest friends and most prestigious associates, all intrigued to meet the rumoured miracle worker. This so-called holy man now indulges that notorious whore’s excesses as if he were one of her after-dark visitors. Not only that, but he makes fun of Simon by posing him a riddle so simple that any schoolboy could work it out, yet punishes him for solving it. Then he questions Simon’s hospitality, which has been proper, it is true, but then this is a God-fearing household that wastes not. And how can the servants be expected to proceed normally with their washing duties when chaos descended from the moment of Jesus’ entry?

Worst of all is the confusion. Simon is an intelligent man, well read, and practised in discussion. He prides himself on his scrupulous understanding. Jesus has just reversed the logic of the riddle, which had love following from forgiveness, with the more that is forgiven, the greater the debt of gratitude. Moreover, the teacher had repeated that logic in his last utterance. But he has deliberately baffled them with this scandal of a woman, forgiving her because she loved. How can that be: has he got it the wrong way round? In any case, we know the nature of her love.

This dear woman who anointed Jesus was totally overcome by the wonder of God in Jesus.  It broke her heart and she cried uncontrollably as she saw divine love.  God loved her, even her.  But what is unique is the purity of her love.  Humanly we cannot possibly explain it.  Many people talk about the depth of her gratitude to Jesus for God’s forgiveness.  But it seems that the divine beauty in the story is that she loved Jesus before she knew anything about his forgiveness.  Yes her heart would receive.  But she had not come to Jesus to ask for something, even though it would have been appropriate to do so.

Her love was transcendent.  It was worship.  She didn’t want in any way to “possess” God.  She was utterly captivated by the wonder of God in Jesus.  She gave her heart to God.  And there was not a spark of self-consciousness about her love.  It was utterly childlike.  Simply, she was blown away.  The disciples would do anything for Jesus, but Jesus had this woman’s heart.  I personally am still discovering the depth of this.  Her attitude was Theistic!  Yes, it was transcendent.

The joy of reflection

During the 20th Century, the culture of much of the world’s cities lost transcendence!  In some cases the church lost transcendence!  Some people do not have a philosophy.  Many people, even some Christians, choose not to be reflective.  They don’t ask “big” questions.  They don’t ask “why” questions.  They don’t get a “big picture” of life and creation, let alone of God.  Some people—yes even some Christians—have no conscious philosophy of life.  We are going to Heaven but we don’t really know what for!  Our life can be guided by certain quite unconscious and never examined presuppositions!

Gaining a reflective understanding of Christian worldview enables us to enter fully into the discovery of divine love.  Jesus said, “Blessed are the pure in heart, for they will see God.”

How many Christians in ministry spend quality time simply beholding the presence of God?  Is God more important to us than ministry?  Is God more important to us that evangelism and mission?  Is the beauty of our relationship with our wife more important to us than our ministry?

This special woman who anointed the feet of Jesus, in opening her heart to pure love, saw God in Jesus.  Seeing the wonder of God’s glory and feeling the wonder of God’s mercy and love, she never even thought to say sorry or plead for forgiveness.  She was too far down in her life to try any religious tricks.  She knew that, within her, there were no answers.  But the presence of Jesus captivated her.  She was so lost in the love of Jesus and in the vision of God’s purity and truth that her heart simply broke to pieces in a cloudburst of tears.  She was totally overcome, transformed and anointed in God’s Spirit (yes, before Pentecost).  Her spiritual lights were turned on and she saw God!  Heart was plugged into heart.  In a staggering moment she saw that God created us first for relationship.  I think that is what the story is really about.  Unlike Simon she had no religion to overcome.

So is relationship at the centre of our Christianity?  Is relationship for the sake of relationship the cornerstone of our worldview?  Nothing else will bring the full anointing of God’s Spirit upon us.  Nothing else will bring spiritual authority to the church.  I submit that Carroll is touching on the very reason why the church has so little credibility in today’s world.

Those who take time out to be reflective will discover a music to life that transcends the wonder of anything they have ever known!  We must allow God, by his Spirit, to develop us in philosophical reflection!  God wrote the New Testament in Greek and (I suggest) he

planted some of the first Gentile churches in the Greek culture because the Greek people were reflective.  In the market place they would sit and talk for hours, in the ancient equivalent of today’s coffee shops.  (The Greeks of course also worked!)

Above all else, Christianity means encounter with God.  Knowledge without encounter means nothing.  But, on the other hand, the most vivid encounter in the Spirit, without a God-given philosophy of life, leaves us almost stillborn.  When we talk with people, what do we talk about the most?  Do we empathise and discover the person in the person, and the wonders of God in the person?  Or do we talk most about the things that we do (which of course need to be talked about too)?

Our Australian culture

The conductor of a well-known French symphony orchestra was asked (on ABC FM by Margaret Throsby) how he would like to live in Australia.  He said (quite uncritically) that most Australians (including professionals) spend much of their spare time servicing their house, garden and cars.  He owns none of these.  He lives in a rented apartment in central Paris.  Instead of spending their money on the facilities of a busy suburban culture, his wife and he relax and dine every night down on the boulevard with friends, rejoicing in people, life and creativity.  He said that it is in this quietly reflective atmosphere that his music receives its soul and inspiration.

The meaning of life

What does Christ show you to be the first purpose of life?  Yes one sentence that keeps coming back to me lately is the three-word sentence in 1 John 4:  “God is love.”  The verse doesn’t say “God loves”, which he does.  Rather it says God is love.  As we walk with Jesus and enter into the heart of God, so our heart becomes a little like God’s heart.  How could a wonderful piece of music be born of anything but inspiration that comes from divine love?

So all creativity is meant to be inspired by the heart of God—everything from building houses to teaching to running a business or governing the nation.  Whatever the practical outcomes—and there must be practical outcomes—nothing has ultimate meaning unless it is birthed in divine love and divine inspiration.  Everything in life is meant to flow from our relationship to God!  This is true biblical Theism.  Talking even of the physical universe Colossians 1:17 says that, “in Christ all things consist.”

That is of course why 1 Corinthians 13 implies that what we do is not as important as who we are.  In our Australian culture, many (but by no means all) Boomers (particularly men, and that is somewhat natural) find their identity in what they do.  But many of the X generation, and more especially of the Y generation, have questioned this worldview.  And, thinking of seniors, well, the standard ‘grace’ for food was often “Bless this food to our bodies, Lord, and us to your service!”, as if at any moment of the day life was first about service.  In a course last year one student from overseas shared how in the church in which she grew up, Christianity, as she had heard it, was about two things, belief and service.

Yes, we are saved only ever by the grace of God, and through our personal belief in the death and resurrection of Christ.  But the great commandment begins with the heart, and then adds mind, and soul (life) and strength.  And John Carroll’s book The Western Dreaming is a wake up call, not only to the contemporary culture but also to the church.  The Twentieth Century demythologised the heart of our culture.  We no longer dreamt visions or saw beyond the stars.  Let me tell you a story of a Year 11 student at a weekend Christian schools conference for 11 and 12 students.

At the end of an evening session I invited my group (we were looking at Christian spirituality and philosophy) to wander outside into the vast and beautiful grounds and just, individually, find a spot and do nothing!  Next morning I invited some sharing.  This Year 11 girl said:

It was really painful.  I’ve had a very full year.  I love activity, and, sitting there last night,  I longed for something to do.  I really hated doing nothing, and it got worse, but I was determined to stay there, doing absolutely nothing.

After a while I glanced up and, through the clearest air I’d ever known, I saw a sky like no sky I had seen before.  I was overcome by the sheer beauty.

I so began to enjoy the wonder of it all that I could have stayed there for hours.  To my amazement I was actually enjoying doing nothing.  I had come through something like the pain of the long distance runner.

But then something even more amazing happened.  As time went by, in the joy of the stillness, somehow my eyes went beyond the stars.  God opened my spiritual eyes and—I saw God.

May I encourage you to stop and look up!

We can be so preoccupied as Christians that we clearly see neither God nor the people in people.  And, because we sometimes have no philosophy, we simply get driven by the secular culture around us!  So we must discover the wonder of stopping.  We must look up.  But, too, we must reflect upon life!  We must become philosophical.  We must inspire one another to reflect!  As a Christian culture we must become more philosophical!  And, as God has it, you and I now live in a world that is searching for meaning as never before.  It is a culture too that is crying out for meaningful relationship, for genuine friendship.  A new coffee shop is birthed every four days in Brisbane.  In fact in the CBD alone there are one hundred—bustling with relationship.  And, increasingly, movies (from Mr Holland’s Opus to Chocolat and beyond) are reflecting the worldview that, while achievement is essential, ultimately, relationship is more valuable than achievement.

Do you recall in Mr Holland’s Opus, this big-hearted music teacher frustrated because he could not help give and give his time to his students of music, even to the seemingly hopeless, yet, because of it, could never fulfil the ambition of his life to complete the writing of his orchestral symphony?  Then you will remember that, some time after Mr Holland had to leave the school, he was invited back to hear an amazing orchestral performance.  The story of the movie closed with the words from the students, “We are your opus!”  This movie, like Chocolat, is typical of the emergent culture in Western cities.

The coffee shop culture only came to Brisbane in the 1960’s, but by the 1860’s in Vienna there were already one hundred coffee houses.  By the end of the 19th Century—the finale of the Romantic and Idealistic periods in philosophy, literature, music and the arts—“the Viennese coffee house blossomed into a place where highlights in Austrian culture were written, conceived, drawn and discussed.  In particular it was said of the Cafe Central that it was ‘not a coffee house but a worldview’.”  (From Edition Skye, published by Felicia Oblegorski, Vienna)

But if you think some of this talk about ultimate meaning is fanciful, listen to Danah Zohar who lectures at Oxford University in their Strategic Leadership program.  In a recent book called Spiritual Intelligence (London: Bloomsbury, 2000) Zohar says:

The major issue on people’s minds today is meaning.  Many writers say the need for greater meaning is the crisis of our times.  I sense this when I travel abroad each month, addressing audiences from countries and cultures all over the world.  Wherever I go, when people get together over a drink or a meal, the subject turns to God, meaning, vision, values, spiritual longing.  Many people today have achieved an unprecedented level of material well being. yet they feel they want more.  Many speak of an emptiness [inside].  The ‘more’ that would fill the emptiness seldom has any connection with formal religion.  Indeed most people seeking some spiritual fulfilment see no relation between their longing and formal religion.

What you see as the most important thing in life defines your worldview.  Is it friendship with God?  (Do you give God friendship?)  Is it friendship with others?  Is it your creativity?  Is it your career?  Is it your ministry?  Yes, all of these things, and more, are vital.  But the priorities you and I set day by day, and the order in which we place them, define our worldview.

Life demands the continual anointing of God’s Spirit.  No amount of philosophy in the human sense will bring us to divine truth or divine love.  No amount of unanointed reflection will take us anywhere.  But because God is love and is truth, in his fellowship we can feel true love and in his fellowship we can see the truth behind all truths.  Humanly, this will always remain a mystery.  Our mind is like a magnificent violin.  Of itself it cannot make music.  But in the hands of an artist it expresses love and truth.  The spirit within us, plugged into the Spirit of God, is the artist.

A practical definition of worldview

In our cities there are some very well known chains of hairdressing salons.  The hairdressing leaders who run these groups of salons have a certain philosophy for recruiting and training staff.

Periodically a chain will advertise for applicants to attend a kind of “discovery” and “selection” week at their headquarters.  On the first day the facilitators will divide, say, 100 candidates into small groups.  Then one by one in each group the applicants will share where they are from, a brief story of their lives to date, the things in life that excite them most and their dream for their future.  Then in their groups (perhaps over coffee) the girls will engage one another as they “discover” their newfound friends.  The experienced facilitators will, in one day, select out those girls who enjoy people.  Of course we all enjoy people, in a sense.  But the hairdressing leaders are looking for those who spontaneously empathise, that is, those who enjoy other people for themselves, that is, those who find it a joy to “discover” the wonders of other people and therefore who make those other people feel good.  In other words, the hairdressing leaders are looking for those candidates who spontaneously and unselfconsciously love other people.  This is the first criterion in selecting candidates for training.

Tuesday begins with those candidates who have passed the first and most important test.  The facilitators explain that the salons are not first about cutting hair.  They are first about relating to people, about giving something to people.  Then on this second day the facilitators, through a new series of activities, “pick out” those girls who spontaneously love being creative.  There is still no emphasis on ability in cutting styling hair. On this second day the leaders want to know who spontaneously loves playing music, or arranging flowers, or designing clothes, or who spontaneously loves the skill and beauty of playing tennis.  The facilitators have ways of selecting those applicants for whom creativity has meaning in itself.  They are looking for people who just have to create, people who spontaneously love being creative.

So summing up so far, applicants who naturally empathise with others and whose hearts also love creativity, these people will make good hairdressers for the salons—provided they pass one more test.

In the third stage of the week, the job of the facilitators is to discover who amongst the remaining candidates prefers tennis doubles to singles, who prefers playing flute in an ensemble rather than playing as a soloist—in other words, who, amongst all the candidates, is more excited by participatory creativity than by being alone in creativity.  The sound that an ensemble creates is far more than the addition of the individual sounds of the instruments.  Music goes into a higher dimension as instruments of different tones play in harmony.  And the leaders in hairdressing know that when people are happy together in creativity, an atmosphere is generated that is uniquely wonderful..

So, in the way I have described, a selection is made of hairdressing candidates.  The chosen ones are then taught the salon worldview—and hairdressing.  The salons are not first about hairdressing; they are first about people.  I am not saying that leaders’ eyes are not on money.  Of course they are in business.  (And business is as much in promoting the purchase of hairstyling products as it is in cutting, shaping and colouring hair.)  But these leaders in their field see that business is more than money.  Another “get rich” book came out in 1999 by an extremely successful businessman, Brian Sher, called What Rich People Know and Desperately Want to Keep a Secret (Sydney: Pan Macmillan), in which we learn that, if money is our first goal, we will never make much money!  There has to be a higher purpose.

The approach of the hairdressing leaders I have described represents a growing awareness in Western society, and certainly in Australia, that there is a higher dimension to life than what modernism and postmodernism proclaim.

Let’s now think of the three things for which the leaders I’ve talked about are looking for in their candidates.  First a heart love for others, a true sense of empathy.  When a woman comes into a hairdressing salon, what is she looking for?  The contemporary woman, of whatever age, is looking for more than a hairstyle.  She enjoys unwinding.  She enjoys being able to talk with someone who takes an interest in her, who likes her for herself, someone too who is outside her “circle”.  She also enjoys being pampered.  She enjoys the atmosphere, where all the girls are having “fun” in what they are doing.  They enjoy life; they enjoy styling hair.

In short, they enjoy looking after you!  They appreciate you as a person, not as a mere customer.  You are welcome.

When a girl or woman first enters a good salon, a hairdresser will approach her, introduce herself and offer her coffee and a comfortable place to sit.  Then, in an empathic but very unthreatening way, the girl will ask her a few key questions.  “Have you had a good week?”   After a short time the hairdresser has a “picture” of what makes this woman tick.

When the client comes to the chair, the hairdresser asks her about a style.  If it’s her first time in the salon, she is probably looking for an “uplift” from what she has been getting.  She might say, “I want something different, but I don’t know what!”  The hairdresser (who knows something about her by now) will open a book of styles, flip the pages and say, “How do you like this?”   Chances are the woman will say, “That’s fantastic; let’s try it!”  During the process of having her hair done, the conversation (never imposed) develops.  The client feels “cared” for.  She feels that somebody values her.  Many women in our society, though they have family and may have many friends, are inwardly lonely.

Finally the client looks at the finished style.  It’s transforming.  She steps outside feeling like a new person.

A holistic philosophy

Now these hairdressing leaders may or may not know it, but they are seeking to express some of the foundational keys in the biblical worldview!  Implicitly they acknowledge that the first purpose in life is relationship—a giving of one’s self to others.  Secondly, the purpose of life includes a giving of one’s self to the creating of things that are good and true and beautiful.  Thirdly, the unity of hearts is a special joy in creativity.  And these three things cover exactly what Genesis shows to be the purpose of life.!

I am not of course saying that God’s anointing rests on the salons I have described.  But, through what John Stott and others call the ‘common grace’ of God (as distinct from redeeming grace), there is some measure of spiritual light in everyone born into this world. (John 1:9)

I have taken some time to open up part of the worldview of some significant hairdressing businesses.  Such a worldview we don’t always teach in practical terms in our churches!  It gives us a real life illustration of a major part of the heart of the biblical philosophy.

Our secular roles on earth are not simply “stewardship”, though they involve that.  At a higher level, all creativity—even the driving of a truck—is a ministry of love to God and to others.

Spirituality in secular dimensions

In her 1998 book An Authentic Life (ABC Books) Caroline Jones records the most significant of her Search for Meaning interviews.  Very early in the book come these remarkable but deceptively simple words from Australian writer and cartoonist, Michael Leunig:

I watched a man making a pavement in Melbourne in a busy city street: the concrete was poured and he had his little trowel and there was traffic roaring around, there were cranes and machines going, and this man was on his hands and knees lovingly making a beautiful little corner on the kerb.  That’s a sort of love and that’s important, that’s very, very important.  That man’s job is important and he’s a bit of a hero for doing it like that.  So that’s why love is important, because love involves that as much as it involves what happens between people.  It’s about one’s relationship between oneself and the world and its people and its creatures and its plants, its ideas.   (An Authentic Life, p2,3)

It seems that the man with the trowel rightly saw what he did as a celebration of life.  You and I know that all true creativity is a celebration of—God.  This is a form of love.  Ecclesiastes 3:11 states that God has set eternity in our hearts.  What does this mean?  As well as living in the space-time world, we are already, every day, connected with eternity, through God’s Spirit!

When we love a beautiful flower we are actually loving not only the flower, but also God in the flower.  As in speaking of eternity in time, this is metaphorical language, but do you get the message?  When the man with the trowel loves the beauty of what he is doing, he is loving God in that beauty.  A hairdresser said to me just the other day, “I like cutting hair!”  Although this gifted hairdresser may not know it, this is spirituality.

So while all of our creative joys and responsibilities on earth are part of our stewardship, they are actually more than that.  Ultimately our creativity is part of our love for God.  In the highest sense, all secular work is born out of relationship.  And this explains why our huge corporations based on humanism are falling apart!  And, although Christian, some churches are now suffering from the same disconnectedness.

The prophetic voice of the Church

Professor David Tacey, another academic from La Trobe University, in his 2001 book ReEnchantment, challenges the church to see that it will never impact the world for as long as its philosophy contains a humanistic dimension.  He says that people do not want to hear about a God “up there” unless they can see a God “in here” (in our heart).

I submit that the fragmentation around us in today’s world is a wake up call for the church to see that everything in life must be born out of relationship. Proverbs 11:11 declares that the lives of those in tune with God bring God’s blessing “upon the city”.    As God’s people walk with God and allow a biblical philosophy to dictate priorities, then, and then alone, will revival come upon the church.  It is our hearts and our lives that hold the key to revival, not our ministry (much as ministry is needed).  Out of revival in the church would come a new prophetic voice to the nation.

With the new yearning for spirituality that our culture is embracing, Australia could see a revival in our nation transcending anything we could imagine!

©  Renewal Journal #19: Church (2002, 2012)  renewaljournal.com
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Contents: Renewal Journal 19: Church

The Voice of the Church in the 21st Century, by Ray Overend

Redeeming the Arts: visionaries of the future, by Sandra Godde

Counselling Christianly, by Ann Crawford

Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

The Mystics and Contemporary Psychology, by Irene Alexander

Problems Associated with the Institutionalization of Ministry, by Warren Holyoak

Book Reviews:
Jesus, Author & Finisher by Brian Mulheran
South Pacific Revivals by Geoff Waugh

Renewal Journal 19: Church – PDF

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See also Revivals Index

See also Revival Blogs

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Reviews (20) Life

Book Reviews


Body Ministry: The Body of Christ Alive in His Spirit

by Geoff Waugh (2011)

Popular, updated version of his Doctor of Missiology research from Fuller Seminary, including amazing reports of transforming revivals around the world

 

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An article in Renewal Journal 20: Life


Chapters:

Book Structure

 Part 1:  Body Ministry

 I. Body Ministry                         with                      II. Body Organization
1. Kingdom Authority                 with                     6. Divine Headship
2. Obedient Mission                   with                     7. Body Membership
3. Mutual Ministry                       with                     8. Servant Leadership
4. Spiritual Gifts                          with                     9. Body Life
5. Body Evangelism                   with                   10. Expanding Networks

Part 2:  Ministry Education

11.  Open Education: From narrow to wide
12.  Unlimited Education: From centralized to de-centralized
13.  Continuing Education: From classrooms to life
14.  Adult Education: From pedagogy to self-directed learning
15.  Mutual Education: From competition to co-operation
16.  Theological Education: From closed to open
17.  Contextual Education: From general to specific
18.  Ministry Education: From pre-service to in-service

Endorsements:

From the Foreword by Rev Prof Dr James Haire, former Principal of Trinity Theological College, Brisbane, and President of the Uniting Church in Australia:

The church needs to be analyzed in order to prepare itself for mission in the changing situations of societies around the world.   However, these always must remain secondary.   Its primary self-understanding is that the church, the expression of Christianity in the world, is the object of God’s self-giving love and grace for the sake of the world.

In this very helpful and timely book, the Rev Dr Geoff Waugh takes up the implications of these issues and applies them to ministry within and beyond the church, the Body of Christ.   As the framework above indicates, Dr Waugh’s analysis, evaluation and application of the theology of the living Body of Christ inevitably is no less than truly revolutionary, as is his analysis, evaluation and application of the theology of the living Spirit’s work.

Dr Waugh has had a long and distinguished mission career, especially in education, in addressing the central Christian issues outlined above.   It has been my honour and my privilege to have served alongside him for eight years (1987–1994) in Trinity Theological College, in the Brisbane College of Theology, and in the School of Theology of Griffith University, in Brisbane, Queensland, Australia.   He has been a dear and valued friend, and especially one who day-by-day in his life has lived out what he taught.   Moreover, he has had vast experience in his long teaching ministry, not only in Australia, but throughout the South Pacific, Asia, and in Africa.

His work is thus very important reading indeed for us all.

From Rev Dr Colin Warren (former Principal of Alcorn College, Brisbane):

I acknowledge that Geoff has had a very big impact on my life, both by the witness of his own life and by the quality of his teaching.  I pray that you and your church will be greatly blessed as you read and put into practice these basic biblical principles to reach and bless the people who are searching for the living Christ but often do not know what it is they are searching for.

Geoff and I have worked with students and on mission enterprises together over many years.  His writing has come from years of practical experience and a vast amount of prayerful study.  He has pioneered a work the results of which only eternity will reveal.  He has never sought recognition for his tireless and faithful service in honouring the Lord, in continuing to teach and to live in the power of the Holy Spirit.  He writes out of varied experiences.

He was the inaugural Principal of the Baptist Bible College in Papua New Guinea (1965-1970).  He has taught at Alcorn College and Trinity Theological College (1977-1994) and at Christian Heritage College School of Ministries (from 1995).  He is the author of many books, mostly in Christian Education, but also on Renewal and Revival.  ”Geoff Waugh” on amazon.com lists some of these books.

It is important to note that in this important work, Geoff explores the ministry of the whole body of Christ when Holy Spirit gifts are recognized and are encouraged to be exercised.  Then the artificial division between clergy and laity or pastor and non-pastor is removed.  At the same time, there is the recognition of Holy Spirit endowed leadership gifting such as that between Paul and Timothy.  This means that Kingdom authority is expressed through Divine headship.  His emphasis on body ministry thus becomes a reality.

Geoff illustrates this clearly with his Case study Number 2 on page 34. There the church no longer consists of passive pew sitters but participants in fulfilling the command of Jesus, empowered by the Holy Spirit to preach repentance, heal the sick and cast out demon spirits, having the certain knowledge that He is with them as He promised “to the end of the age”.

Geoff points out that if the church is to live and grow in today’s world, it must recognize the need to emphasize relationships and adapt to change. This change will include such simple things as the way men and women both old and young dress, and allow others the freedom to dress differently as they attend places of worship in a non-judgmental atmosphere.

There is, too, the need to realize the reality that many are affected by a global sense of fear of nuclear destruction and of accelerated and constant change and uncertainty.  The church can provide an atmosphere of security through rediscovering the unchanging gospel in a changing world.

Denominations that once were able to be exclusive and hold their numbers in rigid theological disciplines, have been invaded via cassettes, CD’s, DVD’s, and the internet that have widened the thinking horizons of their often theologically bound members, resulting in communication at spiritual levels not possible previously.

Geoff points out that if we are going to fulfil the Great Commission, we must first live the life of Christ in the power of the Holy Spirit.  It is only then that we can do the work of fulfilling Christ’s command to go.

I commend Body Ministry for you to read.  All Christians will benefit greatly from reading this insightful book.

From Rev Dr Lewis Born, former Moderator of the Queensland Synod of the Uniting Church in Australia and Director of the Department of Christian Education.

Body Ministry and Open Ministry Education come in its right time for adult education, gospel communication, and the growth of the church.

Open Education promises to become the most commonly used adult educational methodology of the new millennium.  The demand is likely to increase.  This indicates that the work of Geoff Waugh is a significant contribution to the current educational enterprise.  It is particularly valuable to Christian Educators.  The author’s orientation is theological and his target audience is the faith community, its nurture, growth and outreach.

To this point in time the educative process has been inhibited by dependence on structured courses, the classroom and qualified teachers.  Accelerated technology, as Mr Waugh observes, has made modern resources commonly available to individuals, churches and schools in every village community.  By this medium Open Education for the first time in history is able to offer high-quality education from the world’s best teachers to people in their own lounge, church, or local group meeting place.

All this coinciding with the renewal movement has stimulated interest in theological learning to an unprecedented degree in the history of Christendom. The incredible numerical religious revival in the illiterate Asian and Latin church has been stimulated and served by modern technology.

This gives Open Ministry Education and therefore Mr Waugh’s work a global relevance, which he has applied in the Australian context.

As a fellow Australian, I am appreciative.  My appreciation is greatly enhanced by a deep respect and affection for the author.  He is a competent teacher, an excellent communicator, an informed, disciplined renewalist and an experienced extension educator.

All these qualities combine to commend the author and his work.

Sample from the book:

Case study 1: traditional ministry

Peter was deeply committed to his calling to the ministry, ably supported by his wife, Petrina.  His many talents found full expression in his ministry: preaching, teaching (including school Religious Education), counselling, visiting, chairing committees, leading meetings, representing the church on denominational boards and in civic functions, administering church activities, interviewing people for baptisms, church membership and weddings, conducting weddings and funerals, and fitting in a bit of study when he could as well as attending seminars for church leaders.

The phone rang constantly, especially at breakfast or dinner when people hoped they could catch him before he was off again.  He wished he had more time for his family, and knew that the strain was showing in family relationships and in his own reaction to stress, inevitable with the constant demands of the ministry.  He wished he could find time for waiting on God and quiet reflection as well as study, but there was so much to do.  His work was less than his best, because he had so little time to pray, wait in God, and prepare well, and because the constant demand of meeting people’s needs saps energy and consumes time.

Case study 2: body ministry.

Paul and Pauline were both deeply committed to their ministry. They recognized that they had different gifts and calling within that ministry.  They also believed strongly in the need for all Christians to minister in the power of the Spirit.  They prayed regularly with people about this and saw their prayers answered.  The members of their church asked for, expected, and used spiritual gifts.  Church members prayed together for one another and for others.   Most of the pastoral care and outreach happened in the home groups.  Paul met with home group leaders one night each week, and enjoyed that.  Mary met regularly with the leaders of women’s day time groups, social caring groups and the music team in the church.

Paul usually preached once on Sundays, and the home groups, study groups and youth groups used the summary of the message.  He encouraged gifted preachers in the church who also preached.  Church members did most of the teaching (including all the school work) and those gifted with administration organized it all, usually part time with one specific area of responsibility they had chosen and loved to do.  A small caring group organized volunteers to visit all the sick people.  A keen task group made sure all visitors were contacted by phone or a personal visit during the week after they came to a service.  The elders insisted that one day each week was family day for the pastor and his family so they encouraged them to spend time away to wait on God and bring their vision and the Lord’s leading clearly in their ministry.

__________

From pages 16-19

Accelerating social change

Alvin Toffler wrote about the Third Wave in sociology.   He could not find a word adequate enough to encompass this current wave we live in, rejecting his own earlier term ‘super-industrial’ as too narrow.  He described civilisation in three waves:  a First Wave agricultural phase, a Second Wave industrial phase, and a Third Wave phase now begun.

He noted that we are the final generation of an old civilisation and the first generation of a new one.  We live between the dying Second Wave civilisation and the emerging Third Wave civilisation that is thundering in to take its place.

Think of church life during those three sociological waves.  Church life changed through the agricultural, then industrial, and now the technological ‘third wave’.

1. Churches for most of 2000 years of the First Wave agricultural phase were the village church with the village priest (taught in a monastery) teaching the Bible to mostly illiterate people, using Latin (and Greek and Hebrew) parchments copied by hand for 1500 years.  Worship involved chants without books or music.  These churches reflected rural life, with feudal lords and peasants.

2. Churches in 500 years of the Second Wave industrial phase (co-existing with the First Wave) became denominational with many different churches in the towns as new denominations emerged.  Generations of families belonged there all their life and read the printed Authorised (1511) version of the Bible.  They have been taught by ministers trained in denominational theological colleges.  Worship has involved organs used with hymns and hymn books.  These churches reflected industrial town life, with bureaucracies such as denominations.

3. Churches in 50 years of the Third Wave technological phase (co-existing with the Second Wave industrial phase in towns and cities and the First Wave agricultural phase in villages and developing nations) are becoming networks of churches and movements, among which people move freely.  They tend to be led by charismatic, anointed, gifted, apostolic servant-leaders, usually trained on the job through local mentoring often using part time courses in distance education.  Their people have a wide range of Bible translations and use Bible tools in print, on CDs and on the internet.  Worship involves ministry teams using instruments with data projection for songs and choruses.  These churches reflect third wave technological city life.

Many churches, of course, live in the swirling mix of these phases, especially now with the Second Wave receding and the Third Wave swelling.  For example, some denominational churches, especially those involved in renewal, may have a gifted ‘lay’ senior pastor not trained in a theological college or seminary.  Some denominational churches function like independent churches in their leadership and worship styles.  Some new independent churches have theologically trained pastors with doctoral degrees in ministry.

These changes have become increasingly obvious in the last 50 years.  Many of us became involved in renewal and revival ministries both in denominational churches and in independent networks and movements.

I give many examples of those developments in my autobiographical reflections, Looking to Jesus: Journey into Renewal and Revival (2009), and in my accounts of revivals in Flashpoints of Revival (2009) and South Pacific Revivals (2010).

These books on renewal and revival are one small example of rapid change.  They describe the swirling changes renewal and revival bring as they recapture New Testament Christianity in our day and 21st century context.

Even more!   Telling the story has changed.  You can read about it right now on a Google search and on many web pages such as renewaljournal.com.

Furthermore, this book is updated regularly also – for free with Amazon’s Print on Demand (POD).  Check out the “Look inside” feature in a year’s time and you may see more changes.  No longer do we need to spend thousands of dollars to stock pile resources, when we can freely update and adapt them.

We live and minister in this revolutionary ‘post-modern’ era, full of freeing possibilities and challenges.

Subsistence villagers still think and act in a First Wave mode, rural townspeople tend to think and act in a Second Wave mode, and urban people in megacities usually think and act in a Third Wave mode.

The norms of the Second Wave Industrial Society still influence us all strongly.  We are familiar with the organizational society of the town and its bureaucracies, especially the religious and educational ones.  We organized the church around denominational bureaucracies.

However, the Third Wave megatrend swirling around us now involves adapting to different and smaller social groupings, more transient and diverse than ever before.  Denominations continue to exist, of course, but now mix with many flexible, changing structures, such as networks of small groups or house churches and national or global networks for prayer and mobilising action together through websites and emails.

We have a mixture of both Second Wave people and Third Wave people in local churches.  Second Wave people tend to emphasize institutional roles and responsibilities.  Third Wave people tend to emphasize relationships and adaptation to change – as in renewal and revival.

Read current examples from this book (pages 76-82) in Geoff’s article in this Renewal JournalCommunity Transformation

 

 

Looking to Jesus: Journey into Renewal and Revival

by Geoff Waugh (2009)

Autobiographical discoveries of renewal and revival by this Australian Baptist minister and missionary.

Chapters:

Preface:  thanks
Introduction:  Waugh stories
1. Beginnings:  state of origin
2. Schools:  green board jungle
3. Ministry:  to lead is to serve
4. Mission:  trails and trials
5. Family:  Waughs and rumours of Waughs
6. Search and Research:  begin with A B C
7. Renewal:  begin with doh rey me
8. Revival:  begin with 1 2 3
Conclusion:  begin with you and me

This book traces the author’s journey through a lifetime of discovering renewal and revival. He explores the transforming and unpredictable nature of God’s Spirit now touching and changing people in all denominations and in all countries. The book will interest people who love to read about renewal in the church and revival in the world. The author’s other books such as Flashpoints of Revival, Revival Fires and Revival in the South Pacific give fuller and more general descriptions of God’s transforming work around the world. This autobiography gives a personal account of the author’s experience of renewal and revival in Australia, the South Pacific, and in other nations. “Looking to Jesus” points continually to Jesus, the One who renews and revives us by his Spirit within us and who is so powerfully at work in the whole world.

By Rev Dr John Olley, former Principal of Vose College, Perth.

Invitation to a Journey
Geoff Waugh’s life and ministry have influenced people all around the world. This autobiography with reflections will be of interest not only to those who know him. Beginning in Australia, then Papua New Guinea, his invited ministry in renewal and revival has involved every continent. While he has written “Flashpoints of Revival” (recently updated) recounting revivals in the past three hundred years around the world and many books of bible studies this book “Looking to Jesus” has a different focus, as Geoff traces his journey from strong roots which remained the solid core of his life from childhood to marriage to retirement. Here is a personal journey with reflections that will enrich the lives of all readers. As he ?looked to Jesus? along the way he was opened up to many exciting new ventures in Australia and into countries where revival and renewal is vibrant, changing many lives. Although a biography, many others are involved. Geoff?s journey is like a rose bush with strong roots and branches. He is one bud of many, opening into a beautiful bloom as he opened himself to God?s leading into an exciting journey. A bonus is an appendix with outlines of his other works.

By Romulo Nayacalevu, Pastor and Lawyer. Fiji 
 
Faith journey
Dr Waugh’s account in “Looking to Jesus” demonstrates his passion and servanthood life, displayed in his calling from the pulpit to the mountains and valleys of the Pacific and beyond.  His passion, zeal and commitment to the Gospel makes Him a true missionary to places where we wouldnt dare.  I would recommend this book to all, the story of a man who is truly sold out to His King and Master – the Lord Jesus Christ.  Dr. Waugh’s personal journey and convictions is a testimony to people like me who are trying to be available to God’s call.  Dr Waugh remains a mentor and a friend and “Looking to Jesus” is the simplest way of describing Dr. Waugh’s faith journey.  His testimony will challenge us all about our priorities and the true meaning of Obedience. A strongly recommended read.

By Jo,  Pastor and college graduate


Essential reading

I have been blessed to be a student of Geoff Waughs in the COC Bible College in Brisbane. This book was such a blessing. It showed how God has been such a huge part of Geoffs life, since he was a young boy. It was really inspiring to read the book and to realise all the amazing things God has done through Geoff, that he is not just a teacher on revivals, he is really someone who lives it! I highly reccommend this book. We need more fathers in the faith who have walked with Jesus for so long and who have seen real moves of the Holy Spirit to share with us and encourage us like Geoff does in this book.This is not just a biography, it is a book that will teach and inspire you in your walk with God.

 

By Daphne Beattie

Insightful, inspirational, informative
An interesting survey of 70 years from his early life as the son of an evangelical minister, to becoming a minister and missionary and a leader in renewal and revival through his teaching in Australia and overseas.  Revival – stirs both curiosity,excitement and anticipation in God’s people. Geoff shares his personal journey with humour and life flowing out of it, always directing us to follow Jesus’ example alone.  I strongly recommend this book and found it easy to read but at the same time it stirred up a deep longing in my heart to reach a more intimate relationship with God.  Thank you Geoff

©  Renewal Journal #20: Life (2007, 2012)  renewaljournal.com
Reproduction is allowed with the copyright included in the text.

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1 Revival,   2 Church Growth,   3 Community,   4 Healing,   5 Signs & Wonders,
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11  Discipleship,
   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
16  Vision,
   17  Unity,   18  Servant Leadership,   19  Church,   20 Life
Also: 24/7 Worship & Prayer

Contents:  Renewal Journal 20: Life

Life, death and choice, by Ann Crawford

The God who dies: Exploring themes of life and death, by Irene Alexander

Primordial events in theology and science support a life/death ethic, by Martin Rice

Community Transformation, by Geoff Waugh

Book Reviews:
Body Ministry
and Looking to Jesus: Journey into Renewal and Revival, by Geoff Waugh

Renewal Journal 20: Life – PDF

Revival Blogs Links:

See also Revivals Index

See also Revival Blogs

See also Blogs Index 1: Revivals

GENERAL BLOGS INDEX 

BLOGS INDEX 1: REVIVALS (BRIEFER THAN REVIVALS INDEX)

BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

BLOGS INDEX 4: DEVOTIONAL (INCLUDING TESTIMONIES)

BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

BLOGS INDEX 6: CHAPTERS (BLOGS FROM BOOKS)

BLOGS INDEX 7: IMAGES (PHOTOS AND ALBUMS)

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An article in Renewal Journal 20: Life

See also: Community Transformation, by Geoff Waugh:
https://renewaljournal.com/2012/05/20/community-transformation-bygeoff-waugh/
Renewal Journal 19: Church
PDF

Also in Renewal Journals Vol 4: Issues 16-20
Renewal Journal Vol 4 (16-20) – PDF

 

 

 

The God who dies: Exploring themes of life and death, by Irene Alexander

The God who dies: Exploring themes of life and death

by Irene Alexander

Dr Irene Alexander wrote as Dean of Social Sciences at Christian Heritage College, where she taught subjects which focus on personal transformation. She has interests in spiritual direction, integration of faith and counselling practice as well as contemporary spirituality.  This article was presented at the Contemporary Issues in Ministry Conference, 2003, at Christian Heritage College, Brisbane.

 

Renewal Journal 19: Church PDF

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The God who dies: Exploring themes of life and death, by Irene Alexander:
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An article in Renewal Journal 20: Life:

A central theme of the Word is the recurring pattern of life – death – life. “Jesus, who though he was in the form of God, ..emptied himself, ..and became obedient unto death, even death on a cross.” And the cross, and what it represents, has become the symbol of our faith, faith in a God who dies to give life.  The spirituality of our faith is thus a spirituality of descent – knowing this descending God who seeks to serve, not to be served.  And with this spirituality we become men and women who can reach out to those around us who are broken, and we can befriend our own places of woundedness.

One of the great themes of the Bible is the recurring pattern of life – death – life.  In the first chapters God creates life in the garden where stands the tree of life.  But we, foolish beings, chose death, and separation from life.  The rest of the Bible tells of the finding of our way back to Life, and eventually a new heaven and a new earth.

The story of the Exodus is of life once held, lost in slavery, and then journeying through death, through the wilderness, to life again in the promised land.  The promised land is a place flowing with milk and honey, but through turning away from relationship with God, the only true life, the Israelites find themselves in death again – in exile, until God brings them through to life again, redeeming them.

The very theme of the Christian life is death to the old, symbolised by baptism and new life in Christ.  Baptism is an identification with the life-death-life theme of God’s own life, death and life.   What does it mean that God himself chose this theme, this process to win us to himself?  And that he wove it into the seasons of the year, reminding us over and over that death comes, but through death, the rising to new life?

God on a cross

I remember being struck, when reading C.  S.  Lewis’s biography, that one of the things that brought him to salvation, rather late in life, was his pondering on the idea of a God who dies.  Apparently a colleague remarked one day, casually, and with only passing interest “Rum thing that, God on a cross”.  The idea confronted C.  S.  Lewis and he mused over it eventually being totally challenged by this God who died.

Sometimes as Christians we get so used to the idea of the Cross that we lose the shock of it – God, the life-giver, the almighty, the Creator – giving away his life, his might, his being.  Yet this is the central theme of the Bible and of the gospels and of the life of the Christ.  “Jesus, who though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men.  And being found in human form he humbled himself and became obedient unto death, even death on a cross” (Philippians 2: 6-8).

The crucified God is the centrepiece of our faith.  And those of us who grew up with an empty cross as our focus knew it was only empty because life is born out of death, because God himself had died so that we too may live.  And the cross, and what it represents has become the symbol of our faith, faith in a God who dies to give life.

A descending God

Cosby (1998) explains that the God of Philippians 2, and of the gospels is a ‘descending God’.  Whereas the focus of much of the western world is ascent to success and status and power, the way of the Christ is through taking the form of a servant, humbling himself even to death.  Says Cosby, “In the Gospel it is quite obvious that Jesus chose the descending way.  He chose it not once but over and over again.  At each critical moment he deliberately sought the way downward” (p.  28).

Again, “..it becomes plain to us that God has willed to show his love for the world by descending more and more deeply into human frailty…God is the descending God.  The movement is down, down, down, until it finds the sickest, the most afflicted, the most helpless, the most alienated, the most cut off.  The truest symbols that we have of Jesus are the lamb – the lamb led to the slaughter, a sheep before its shearers being dumb.  Total poverty: a dumb sheep, the Lamb of God, and the Servant Christ kneeling with a towel and a basin, washing feet on the eve of his crucifixion.  The weeping Christ riding into Jerusalem on a donkey” (p.  29).

And wonder of wonders it is not the Lion of Judah who is worthy to open the scroll which ushers in the end of time, but rather the Lamb.  The apostle John tells in Revelation 5:4 “I wept because no-one was found who was worthy to open the scroll…Then one of the elders said to me ‘Do not weep! See the Lion of the tribe of Judah… is able to open the scroll..  Then I saw a Lamb, looking as if he had been slain, standing in the centre of the throne.’”

Through being the Lamb, Jesus conquered death.  It was through his dying that he defeated the powers and authorities, “triumphing over them by the cross” (Colossians 2:15).  And Cosby (1998) notes that it was his death that turned our hearts to him also.  “What was it that captured our hearts?  It was that figure dying on a cross… If the Lamb of God…  the form of the Servant Christ giving his life away for others – for me – if those deep expressions of reality captured my spirit, literally broke my hard heart of stone and gave me a heart of flesh, ended my captivity and delivered my spirit, why do I think that the expression of authority or power or success or efficiency is going to break anybody’s heart?” (p.  30).

A self-emptying God

The God who Cosby (1998) calls the descending God, Maggie Ross (1988) in Pillars of Flame explores as the self-emptying God – this is the meaning of kenosis: “The heart of Christianity is the self-emptying, kenotic humility of God expressed in Jesus the Christ… At the heart of God’s humility is this: God willingly is wounded” (p.  xvi).  “…a kenotic living God who is unceasingly self-outpouring, compassionate, and engaged with the creation….  God’s inviolable vulnerability, God’s unswerving commitment to suffer with and within the creation, to go to the heart of pain, to generate new life, hope, and joy out of the cry of dereliction, out of the pain to utter self-denudation, utter self-emptying, utter engaging love” (p.  72).  Indeed this is the character of the prodigal’s father – the willingness to give, to suffer the pain of loss and wounding, to hold back in patient waiting, to respond in self-forgetting joy and forgiveness.

The spirituality of descent is the practice of a spirituality which knows this descending God.  Rather than the all-powerful Zeus-god of the Greeks, prodigal children know the God who gives, the God who waits, the God who experiences the shame and brokenness of his own.  This descending God seeks to serve, not to be served, not just in the life-time of Jesus but in the millennia following, in the present world, where it is so easy to choose ascent, success, status, positions of power in our churches and ‘Christian’ institutions.

Jesus deliberately broke the purity codes of his culture in order to include the outcasts (Sims 1997).  Time after time, at meals, in the homes of Pharisees, in public places, he knowingly touched the untouchables – the bleeding woman, the leper, the Samaritan woman.  “Suppose the only God that exists is the descending God.  Suppose the only way we can know God is to go down, to go to the bottom…If God is going down and we are going up, it is obvious that we are going in different directions.  And we will not know him.  We will be evading God and missing the whole purpose of our existence” (Cosby 1998, p.  31).

The descending God then, is one who serves, one who lets go of position and status and power, in order to touch the lives of those around him.  “We have seen what Jesus was like.  If we wish now to treat him as our God, we would have to conclude that our God does not want to be served by us, he wants to serve” (Nolan cited in Sims 1997 p.  16).

It is significant to note what John says about Jesus at the beginning of the story of the Servant Christ who washed his disciples’ feet: “Jesus, knowing that the father had given all things into his hands, and that he had come from God and was going to God… girded himself with a towel” (John 13:3).  Jesus was a servant who also knew his identity – he was not serving as one who did not know his boundaries, or one trying to earn approval.  He knew who he was, but knowingly chose to serve.

Servant leadership

In his book The Leadership Paradox Denny Gunderson (1997) notes that Jesus said very little about leadership.  Rather his lifestyle demonstrated servanthood – “I came not to be served but to serve”.  This book explores a number of stories of Jesus’ life to help us discover what servanthood meant in the reality of daily relationships.  Gunderson notes that the Greek word Jesus chose for servant was ‘diakonos’ which literally mean ‘through the dust’.  He tells the story of a servant who leads a caravan to safety through a dust storm even though it meant sacrificing his own life.  Our word deacon comes from this Greek word and is translated servant, deacon, or minister.  Gunderson then explores other gospel stories showing a God who walked through the dust of earth to his death in order that we might find what it is to live as servants, loving our God and loving each other.  This is what Gordon Cosby means by the spirituality of descent, that we learn to live as deacons, servants, who are not afraid of walking in the dust, and in the dark places of people’s lives – and of our own.

Henri Nouwen (1989) tells the story of confronting his own dark places and learning to care for others in theirs in his powerful book on Christian leadership In the Name of Jesus.  Nouwen was a Dutch Catholic priest who became a lecturer at Harvard and Yale.  He was an extremely popular speaker and writer.  As he entered his fifties  though, he realised that he was “living in a very dark place and that the term ‘burnout’ was a convenient psychological translation for a spiritual death.

In the midst of this I kept praying, “Lord, show me where you want me to go and I will follow you… In the person of Jean Vanier, the founder of L’Arche communities for mentally handicapped people, God said, “Go and live among the poor in spirit, and they will heal you.”… So I moved from Harvard to L’Arche, from the best and brightest, wanting to rule the world, to men and women who had few or no words, and were considered, at best, marginal to the needs of our society… the small, hidden life with people whose broken minds and bodies demand a strict daily routine in which words are the least requirement does not immediately appear as the solution to burnout.  And yet, my new life at L’Arche is offering me new words to use in speaking about Christian leadership. (pp. 11-12).

Nouwen focuses on servanthood and the specific barriers which might prevent us from being true servant leaders – the need to be relevant, the need to be spectacular and the need to control, to be powerful.

In another of his books, Return of the Prodigal Son, Nouwen (1996) helps us identify other blockages to serving others.  He describes us – the prodigal – discovering the utterly endless, ever responsive love of a Father – who would pick up his robe and run to meet us as we are – foot-sore and ragged, dirty and wounded – and take us in his arms in delighted self-giving welcome.

And as I discover that totally accepting love, which takes me to himself – and holds my pain and my shame, my sin and my brokenness, and simply holds all in his love, so I dare little by little to see myself as I am, to lower my defences enough to see my own brokenness.  And part of my seeing is a recognition that I, too, am the elder brother.  In me is judgement and resentment, envy and exclusion.  In me is reaction that causes me to exclude myself from the celebration of grace – the grace of a Father who embraces the sinner, who goes towards the outcast and the shameful ones, who indeed runs to bid them welcome.  And slowly, slowly I too acknowledge in myself the judgements and criticism, the self-righteousness and legalism which hold me aloof from my brothers and sisters, which indeed hold me aloof from the broken and sinful places of my own being.  And I seek to learn what it is to embrace my own fallenness, and that of my brothers and sisters.  And too, to let them see me as I am and to hold me in grace.

A difficult lesson this one – to know it is my own self-judgement that causes me to hold others at arm’s length lest they see me too well.  And so I hold myself back from receiving their embrace, and the grace of the Father mediated through them.  I prefer my image of my own self-righteousness and hold myself in isolation in order to retain it.  But slowly as I receive the love of the Father I can allow my defensiveness to thaw little by little and allow others to see the imperfect being that I am.  It is only as I learn to hold the paradox of my own mix of light and darkness, that I can learn to celebrate with another their own pattern of shadow and light.  And the willingness to walk in humility, says Nouwen (1989), will lead to “a leadership in which power is constantly abandoned in favour of love” (p.  63).

A God “disenthroned”

As we reflect on the prodigal’s father, who stoops to embrace the sinner, we know that Jesus is indeed God’s self-disclosure – “the cosmos is ruled by a self-giving Love who chooses to endure crucifixion rather than decree any abridgment of human freedom” (Sims 1997 p.  17).  “We cannot have it both ways.  We cannot have a God who is an iron-handed ruler in remote control of the cosmos and, at the same time, a historic incarnation of that God who consistently defines himself as a servant… [We must] choose between a God enthroned in the power of imperial privilege and a God “disenthroned” in the more exquisite power of servanthood” (p.  17).

And the paradox is that once we have glimpsed this servant-King, who tells us that his flesh must be our real food, that we must learn to feed on his brokenness and self-giving, that even though we may be tempted to draw back, we are so drawn to him that we say, as Peter did “Lord, to whom shall we go?  You have the words of eternal life” (John 6: 68).  And even then we may, as Peter did, be prepared to give our lives to fight for him, but not know how to give our selves in the surrender and powerlessness of the Lamb.  But this is the way to life.

“Just as crucifixion and resurrection form the centrepiece of the life and work of Jesus, so too the cross and its promise of life reborn are central to his invitation to live” (Sims 1997, p.  48).  The crucifixion is not just a plan God thought up to ‘fix things up’ after humans rebelled.  “The Crucified God is simply the eruption into history of the cosmic redemptive love that is built into the structure of the universe from its start.  The book of Revelation speaks of Jesus as “the Lamb slain from the foundation of the world” (Revelation 13:8, KJV)” (Sims 1997 p.  58).  Relationship with the God who dies is relationship with Life.

The God who dies

One of our difficulties in talk about dying is that it touches on our own very natural fear of death and the process of dying.  Nouwen (1998), in noticing his own fears suggests a key reason for this: “You are still afraid to die.  Maybe that fear is connected with some deep unspoken worry that God will not accept you as his.” For death has to do with separation and the death God speaks of in the Garden – when you eat of the tree of knowledge of good and evil you shall die – is the death of separation from God.  One of the purposes of life is to lose our fear of death.  It is only in deepening our revelation of God’s love for us that our fear of death is lessened.  John speaks of our growing understanding of God’s love (in 1 John 4: 18) “perfect love casts out fear”.  If I truly know I am loved I am no longer afraid.

But what of the fear of the other death?  The death that is part of this process of our living through the seasons of life?  The death represented in the Wisdom literature by the wilderness, exile, the dark night of the soul?  We draw back from these dyings too, afraid that questionings, doubt, old answers that no longer fit, will be death to us.  The mystics assure us that these too are the way to life.  “She came up out of the wilderness leaning on her beloved” (Song of Solomon 8:5).  And Rilke (1996) in his direct, even raw, poetry notices how our own need, our own darkness, can lead to God:

“Then suddenly you’re left all alone
With your body that can’t love you,
And your will that can’t save you.
But now, like a whispering in dark streets
Rumors of God run through your dark blood” (p.  76).

 It is in these dark places, these places of liminality, that transformation takes place.  But so often we shrink from this as if it were death.  If we understand the process of life-death-life we dare to respond to pain and death as possible resurrection – as Eucharist.  “The pain of transformation is morbid [ie death-dealing] only if we choose it to be, only if we do not want to look beyond and through it.  If only we allow, the pain itself is transformed and becomes Eucharist; and Eucharist deepens us until we burn with Love in God’s very heart.  If we spend all our time trying to block out pain with illusion or to twist it to inflate our egos, we will stagnate; we will cause in ourselves the destructive pain of disintegration” (Ross 1988, p.  133).

The mystics understood this process and assure us that it is in the darkness that we find the Beloved.  In  The Dark Night St John of the Cross names the darkness, the absence of God’s felt presence, as the very place that we will be united with the Beloved, and indeed transformed:

Oh guiding night!
O night more lovely than the dawn!
O night that has united
The Lover with His beloved,
Transforming the beloved in her Lover.

 This then is true relationship with God – a faith that God is present, that even though the floods may come, and the fire, God is present.  And this relationship enables us to journey with others in their wilderness and their darkness – having faith that God too, is for them, and with them.  “Faith is not assent to doctrines or surrounding ourselves with props and propositions.  It is trust that God – as Christ shows us – has been there before us, goes within us, waits to find us beyond the edges of utter dark.  And, found by God, we become aware that God is closer to our being than we are” (Ross 1988, p.  135).  This then, is the God who has lived through life, death and life, has shown us the way through, and now is present with each of us as we walk the same journey.

References

Cosby, N. G. (1999). By grace transformed: Christianity for a new millennium. New York: Crossroad.

Gunderson, D. (1997). The leadership paradox. Seattle: YWAM publishing.

Kavanaugh, K. (trans). (1979). The collected works of St John of the Cross. Washington: Institute of Carmelite Studies.

Nouwen, H. J. M. (1989). In the name of Jesus: Reflections on Christian leadership. New York: Crossroad.

Nouwen, H. J. M. (1996). The return of the prodigal son: A story of home-coming.  London: Continuum.

Nouwen, H. J. M. (1998). The inner voice of love: A journey through anguish to freedom.  New York: Doubleday.

Rilke, R. M. (1996). Rilke’s book of hours: Love poems to God. Barrows, A. and J. Macy, J. (Trans). New York: Riverhead.

Ross, M. (1988). Pillars of flame: Power, priesthood and spiritual maturity. San Francisco: Harper and Row.

Sims, B. J. (1997). Servanthood: Leadership for the third millennium. Boston: Cowley.

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Also: 24/7 Worship & Prayer

Contents:  Renewal Journal 20: Life

Life, death and choice, by Ann Crawford

The God who dies: Exploring themes of life and death, by Irene Alexander

Primordial events in theology and science support a life/death ethic, by Martin Rice

Community Transformation, by Geoff Waugh

Book Reviews:
Body Ministry
and Looking to Jesus: Journey into Renewal and Revival, by Geoff Waugh

Renewal Journal 20: Life – PDF

Revival Blogs Links:

See also Revivals Index

See also Revival Blogs

See also Blogs Index 1: Revivals

GENERAL BLOGS INDEX 

BLOGS INDEX 1: REVIVALS (BRIEFER THAN REVIVALS INDEX)

BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

BLOGS INDEX 4: DEVOTIONAL (INCLUDING TESTIMONIES)

BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

BLOGS INDEX 6: CHAPTERS (BLOGS FROM BOOKS)

BLOGS INDEX 7: IMAGES (PHOTOS AND ALBUMS)

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An article in Renewal Journal 20: Life:
Renewal Journal 19: Church
PDF

Also in Renewal Journals Vol 4: Issues 16-20
Renewal Journal Vol 4 (16-20) – PDF

 

Life, death and choice, by Ann Crawford

Life, death and choice

by Ann Crawford

Dr Ann Crawford (Ph.D.) wrote as the Pastor-in-Charge of Citipointe Transformations in Christian Outreach Centre, and teaches Pastoral Care subjects at Citipointe Ministry College, the School of Ministries of Christian Heritage College, Brisbane. This article was presented as a paper given at the Contemporary Issues in Ministry Conference, September 11, 2003, at Christian Heritage College, Brisbane, Australia.

 

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An article in Renewal Journal 20: Life:

Abstract

God’s command in Deuteronomy 30:19 – I have set before you life and death, blessing and cursing; choose life that you and your descendants may live… – sounds simple and extremely logical.  Most would agree that, in practice, following this command is not that simple.  Many factors cloud these choices, detract from the logic and create a complexity that causes people to continue to walk in the wayward footsteps that led Adam to a finite existence on earth.

As these issues of life and death choices are fundamental in the individual’s quest for wholeness and therefore pertinent to the people-helping ministry of today’s church, this paper explores these concepts by examining life, death and choice; by identifying blockages and deceptions experienced in our twenty-first century life-journeys; and by delving into the philosophy of existential suffering.

Introduction

“Throughout the whole of life one must continue to learn how to live, and what will amaze you even more, throughout life one must learn to die” (Seneca in Peck, 1997: 89).  These words penned centuries ago contemplate the paradox that is life and death, for to consider one is to be conscious of the other.  In accordance with Hebraic philosophy, we do not have an “either/or” choice for ultimately every person encompasses the “also/and” of living and dying.  So it would seem that the issue for the human person is not so much a choice between life and death but that “a deep consciousness of death ultimately leads us on a path to seeking meaning” (Peck, 1997: 88).

Abrahams (1961: 242) quotes from Jewish philosophy as he writes, “Much of the difficulty of the problem of evil is . . . due to the human belief that he (the individual man) is the centre of creation.  There is evil: but many so-called evils are nothing other than features of a life which includes death.”  Jesus’ expounds this philosophy as He tells a story (Luke 12:16-21) of a successful farmer whose bumper crop could not be contained in his storehouses.  The farmer’s decision to tear down his barns to build bigger ones was not the evil that incurred the wrath of God.  After a lifetime of living, this man had missed the meaning.  “Soul, you have many good things laid up, [enough] for many years.  Take your ease; eat, drink, and enjoy yourself merrily.”

For those in the people helping professions, this “missing the meaning” of life – and death – is of vital significance, both in our day-to-day stories and in what Snyder (1995: 194) terms the “Divine Design” story, characterised by “finding and doing the will of God”.  Consider God’s reply to the farmer where he not only paints a graphic picture of human mortality but he also highlights the consequences of the choice to find meaning in self-achievement and material possessions.  “You fool!  This night they [the messengers of God] will demand your soul of you; and all the things you have prepared, whose will they be?”

It would appear that, in God’s economy, a meaningless life equates to a meaningless death and both incur his displeasure.   Therefore, another avenue of thought emerges from this story that further augments this investigation of life, death and choice.  This is the existential search for meaning described by Corey (1996: 171) as the struggle “between the security of dependence and the delights and pains of growth”.   Security is one of the person’s basic needs, and, in a postmodern society which Snyder (1995: 218) sees as being “the triumph of the contingent, the transitory and the ironic”, security is often sought in codependency and pain is to be avoided.  These choices side-track the meaningful process leading from suffering to peaceful wholeness.

Deuteronomy 29:29 reminds us that “the secret things belong unto the Lord our God, but the things which are revealed belong to us and to our children forever that we may do all of the words of this law”. This paper will presuppose that the text of Deuteronomy 30:19 –  “I have set before you life and death, blessing and cursing; choose life that you and your descendants may live . . .” –  is the revealed word of God and will undertake this  investigation of life, death and choice, not primarily from a theological perspective but from relevant literature, particularly that which pertains to people-helping and pastoral caring.  From this vantage-point it would appear that not only do the topics of life, death and choice warrant a deeper probing but that there are other issues that are inextricably intertwined into their inter-relatedness.  The existential search for meaning, freewill and freedom, and the over-shadowing limitations and extremes of worldview and culture add to the complexity of the life/death-decisions that human beings are faced with daily.

Life

The Hebrew word commonly translated “life” means alive, fresh, strong and is explained by Lockyer, as the “physical functions of people, animals and plants” (1986: 649).  This writer continues, “because God is the source of all life, it is a gift from Him.  He first filled Adam with the breath of life (Gen. 2:7), and He continues to be the source of all life”.  In the New Testament the Greek “psyche” describes the breath or spirit of life.  “The word ‘life’ began to refer to more than physical existence.  It took on a strong spiritual meaning, often referring to the spiritual life that results from man’s relationship with God” (Lockyer, 1986: 649).

From these interpretations it could be deduced that “life” can be defined on several different levels.  The most rudimentary of these indicates any form of living thing but even this basic understanding proposes a mystery that scientists down through the ages have sought to unravel. For the last half-century, biochemists have sought for a mechanism by which non-living molecules could make the transition to living systems.

Transcending these empirical deliberations, Holmes (1983: 121) comments that a Christian worldview understands “human life as a body-soul dualism in close organic unity, so that we function in many if not all regards as holistic beings.”  Boivin (1995: 157) describes a Hebraic model of the person as conceptualising “the various dimensions of personhood as existing along a mutually interactive continuum to which the divinely inspired aspects of the human condition are directly apparent in the biopsychological aspects, without intermediate metaphysical states or constructs”.  Paul preached to the Greeks, “in him I live and move and have my being” (Acts 17:28), echoing the holistic theories of these scholars and challenging the Platonic philosophical dualism that the body is the prison of the soul (Moreland and Ciocchi, 1993: 39).

Death

Death could be described as the absence of life.  However, the American President’s Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioural Research (1983: 174-75) defines death as, “the state in which all components of mental life are gone, including self-awareness, thought, emotion, feeling and sensation.”  In an effort to clarify the dilemma of organ-transplant doctors, this definition admits that a human being is more than physiological by incorporating elements that are more usually associated with the “soul” to identify human life – or the absence thereof.   This definition would indicate that, at some point in the dying process, there is a separation of body, being the material part of the human person, and the immaterial soul, a position confirmed by the writer of Ecclesiastes 12:7:  “Then dust will return to the earth as it was, and the spirit will return to God who gave it”.  Moreland and Ciocchi (1993: 39) comment that, “this combination of material and spiritual resulted in a holistic ‘living soul.’”  However, these authors continue with the observation that, “there is no indication in the creation account that this combination was ever intended to be separated.”

This notion of separation leads to the contemplation of another dimension of death.  “Death occurs when something is separated from that which is its life.  Since the living God is the ‘fountain of life’ (Ps. 36:9), the action of man turning from him can only result in death” (Moreland and Ciocchi, 1993: 46).

Choice

Choice creates the impression of selecting from presented options and consequently is predominantly associated with freewill and the consequences.  Scriptural references, like the one from Deuteronomy 30:19, portray God, at various times through history, as offering his people a choice, delineating the options and describing the consequences both positive and negative, both good and evil.  Once the information has been delivered, God then allows His Image Bearer the freewill to not only make that choice but also to bear the consequences.

The first biblical choice encountered is the choice Adam and Eve made when confronted with tree of the knowledge of good and evil.  God had commanded that they “may freely eat of every tree of the garden but of the tree of the knowledge of good and evil you shall not eat of it for in that day you shall surely die” (Gen 2:15-17).  The Genesis account of the fall graphically illustrates the significance of the exercise of freewill, as Adam and Eve are banished from the garden and from the sweet communion with Father God they had experienced there. Peck (1997: 150-51) writes about this relationship between choice and freewill.  “What I do know is that we have the power of choice.  It is said that God created us in His own image.  What is meant by that, more than anything else . . . is that He gave us free will.  We are free to choose, for good or for ill, according to our will, and not even God can heal someone against her will”.  Jesus did not minister or teach in his own home town as the family and friends of his childhood had set their freewill against him and the healings and the miracles experienced by others passed them by  (Luke 14:23-30).

In Frankl’s account of his experiences in the Auchwitz camps he delves deeper into the questions of choice, freewill and suffering.  “Everything can be taken from a man but one thing:  the last of human freedoms – to choose one’s attitude in any given set of circumstances, to choose one’s own way”  (Frankl, 1984: 86).  Frankl’s observations of the human person, trapped in the horrendous circumstances of a Nazi concentration camp for a protracted length of time, revealed to him that it is possible to make choices, and, in fact, to make choices that would enable a man or a woman to craft excruciating suffering into bravery, unselfishness and dignity and to “add a deeper meaning to his/her life” (1984: 88).

The philosophy of the various dimensions of human freedom, while being a fascinating study, is far beyond the scope of this paper.  However, for the purpose of this essay, a summary of Satre’s observations (in Corey, 1996: 174) is sufficient: “We are constantly confronted with the choice of what kind of person we are becoming, and to exist is never to be finished with this kind of choosing”.

God’s blueprint

I set before you today life and prosperity, death and destruction (Deut. 30:19)

Human beings must then choose between two covenantal ways, the two possible responses to God’s laws for our life.  We cannot not respond.  We live only in covenant relation to our Maker.  We exit only in response to his sovereign rule (Walsh and Middleton, 1984: 65, 66).

This is a God of justice.  As the above authors allege, whether the choices are understood or even known, God still holds every human being accountable for these choices.

The pastoral carer is not only confronted with these choices in the course of his/her own existence but is called to work with people who are also in the process of becoming.  Those who have no cognition of the covenant relationship God has ordained necessarily suffer from a warped ability to make choices. As outlined in scripture (eg. Deut 27,28), all behaviour, all choices have consequences and the curses that result from choosing death are just as real as the blessings that flow from life choices.  Does this mean that those who are unaware of their choices, who believe they have no right to make a choice or who have been programmed with wrong information with which to choose, are doomed to death?

However, “Just as we cannot be neutral in relation to him, so he is not neutral towards us”  (Walsh and Middleton, 1984: 66). The cross is ample evidence of a merciful God who actively upholds his covenants.

Underpinning the ministry of pastoral caring is the biblical mandate to bring to the broken-hearted the message that God is not neutral.  He is a Father who is vitally interested in the well being of his children and he has a plan and purpose for each one.  At the opposite end of the scale is an awareness that no human being is able to be neutral and this revelation opens the way for the covenant to be proclaimed and the choices to be revealed.

The place of suffering in making choices

But, could it be that we often do not recognise the life-choice before us because the death-choice presents as the “soft-option”?  A loving father nurtures and protects his child.  However, that does not discount the inevitability that the child will, at times be exposed to pain, grief and suffering.  A loving father will not, in fact cannot, prevent his child from suffering but he will teach and guide his child to choose the life option despite the pain.  So it is with Father God.

Peck cites missionary/physician Paul Brand’s research into leprosy and explains that most “of the devastation of leprosy is caused by a localised absence of pain” (Peck, 1997: 28).  When there is no pain, injury and infection remain unnoticed and untreated, eventually leading to disfigurement and death.  Pain is a signal that something is wrong, that something needs to change.  Although physical pain can range from unpleasant to unbearable there is usually some treatment that can be administered that will relieve the discomfort.  However,

We do not like emotional pain any more than physical pain, and our natural instinct is to avoid it or get rid of it as quickly as possible.  We are pain-avoiding creatures.  Since it is a conflict between our will and reality that causes our pain, our first and natural response to the problem is to deal with it by imposing our will to make reality conform to what we want of it (Peck, 1997: 63).

Pastoral carers predominantly work with people experiencing emotional pain.  It is this emotional pain that often drives the sufferer to choose the death-option – not physical death or suicide but the kind of choice that focuses on gratifying and comforting self and/or projecting the pain onto others.

As mentioned earlier in this paper, the philosophy of postmodernism dictates that we construct our own reality, that we impose our own reality upon the facts.  The  consequences of imposing our will upon our circumstances opposes the commands of God to follow his statutes, to choose to allow him to impose his will upon us.  The natural projection of this would be that people in a postmodern society would be likely to experience a considerable amount of emotional pain.  Pastors and those in the people-helping professions, would, I am sure, support these observations.

Frankl (1984: 154-155), in his dissertations on suffering, emphasised “that human life, under any circumstances, never ceases to have meaning, and that this infinite meaning of life includes suffering and dying, privation and death”.  He identifies the components of that meaning: hope in the future; experiences of the past; unconditional love; and purposeful sacrifice.  People-helpers have a mandate to know that, “the world in which we live is divine destiny.  There is a divine meaning in the life of every individual and of you and me” (Buber in Bruno, 2000: 29).  Those suffering emotional pain are searching for that meaning, whether they are aware of it or not, and the people-helper is called to encounter, empower and encourage these fellow children of God.

Conclusion

Frankl (1984: 95) quotes Spinoza when he writes, “Emotion, which is suffering, ceases to be suffering as soon as we form a clear and precise picture of it”.  By defining life, death and choice, and the intertwining and interrelated aspects of these topics, perhaps a clearer picture of the human sufferings and the human joys of life and death may be better understood.  There is a curious security, a peace that passes understanding in being in intimate relationship with a God of paradox – justice and mercy, majesty and love, law and grace – with a Father who beseeches us to “choose life, that you and your descendants may live”.

On further reflection, life redefined becomes a pilgrimage, a deliberate journey of valleys and mountain tops.  In God’s entreaty for us to choose life, perhaps he is longing for us to extract from this time we have here on earth as much meaning and purpose as we can, that while we live, we really live, and that we can take this divine energy called life and, in some way, impart it to those who experience this journey with us. Death, that dark foreboding that looms over us all, is not the destination of life but maybe even a facet of life that helps us to extract the last residue of meaning from suffering and joy alike giving us the choice to make the transition from one state to the other in unbroken fellowship with our Maker.

Bibliography

Abrahams, G. (1961) The Jewish Mind. London: Constable.

Boivin, M.  (1991)  “The Hebraic model of the person:  towards a unified psychologican science among Christian helping professionals.”  Journal of Psychology and Theology.  19 (2), 1991. p. 120.

Bruno, T. (2000)  Jesus, Ph.D. Psychologist.  Gainsville, FL.: Bridge-Logos.

Corey, G. (1996)  Theory and Practice of Counseling and Psychotherapy.  Pacific Grove, CA.: Brookes/Cole.

Frankl, V. (1984)  Man’s Search for Meaning.  New York: Washington Square.

Holmes, A. (1983).  Contours of a Worldview.  Michigan: Eerdmanns.

Lockyer, H. (Ed.) (1986).  Illustrated Dictionary of the Bible. Nashville: Thomas Nelson.

Moreland, J. and Ciocchi. D. (1993)  Christian Perspectives on Being Human.  Grand Rapids, MI.: Baker.

Peck, M.S. (1997)  The Road Less Travelled and Beyond.  New York: Simon and Schuster.

Pohl, C.  (2001)  “Life and death choices.”  The Christian Century. Chicago:  Aug15-Aug 22, Vol.118, Iss. 23. p.14.

Snyder, H. (1995)  Earth Currents. Nashville: Abingdon.

U.S.A. President’s Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioural Research  (Washington D.C. Government Printing Office, March 1983), p. 174-75

Walsh, B. and Middleton, J. (1984). The Transforming Vision.  Downers Grove, IL.: InterVarsity.

©  Renewal Journal #20: Life (2007, 2012)  renewaljournal.com
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Life, death and choice, by Ann Crawford

The God who dies: Exploring themes of life and death, by Irene Alexander

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Church

Renewal Journal 19: Church

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1 Revival,   2 Church Growth,
3 Community,   4 Healing,   
5 Signs & Wonders,   
6  Worship,   
7  Blessing,
   8  Awakening,  
9  Mission,   10  Evangelism,
11  Discipleship,
   12  Harvest,   
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   14  Anointing,   
15  Wineskins,   
16  Vision,   
17  Unity,
   18  Servant Leadership,  
19  Church,   20 Life

Contents: Renewal Journal 19: Church

The Voice of the Church in the 21st Century, by Ray Overend

Redeeming the Arts: visionaries of the future, by Sandra Godde

Counselling Christianly, by Ann Crawford

Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

The Mystics and Contemporary Psychology, by Irene Alexander

Problems Associated with the Institutionalization of Ministry, by Warren Holyoak

Book Reviews:
Jesus, Author & Finisher by Brian Mulheran
South Pacific Revivals by Geoff Waugh

Renewal Journal 19: Church – PDF

Editorial

Church Now

Church in the 21st century is changing.  Previously the rate of change has been gradual, spanning many generations.  Now change is rapid in all areas of society, including the social expressions of “church.” 

Charismatic renewal and revival continue to powerfully transform church and community life.  Home groups, cell groups, interest groups, and mission groups proliferate.  They can thrive without budgets, salaries, or church buildings. 

China and Africa lead the world in radical expressions of being the church – often without church buildings, salaries, and traditional services.  Latin America provides increasing examples of community transformation and Christians celebrate together in fiestas and all night united prayer and worship festivities.  Local governments often underwrite the cost of these celebrations because of the enormous impact for good they have on the whole community. 

Miracles in PNG 

Matt Ransom tells of the beginnings of a new ministry for Fr Charlie Kape.

I have to tell you of the amazing story of Fr Charlie Kape, a Papua New Guinea Catholic Priest.

In Feb. 1998 he visited our church, St Thomas the Apostle Canberra, to take part in a school of evangelization. At the same time a number of revival meetings were being held with Randy Clark and his team. Fr Charlie got absolutely blasted as a result of Randy’s ministry and went back to PNG full of God’s FIRE.

The day Fr Charlie returned, he was at a meeting and he prayed with a woman with a broken arm. Her arm was instantly healed. The next day he was asked to go and visit a man with tuberculosis, he was bedridden. He too was instantly healed.

As a consequence crowds began to seek him out, and again many were healed.

At one meeting, Fr Charlie was in an area where he didn’t know the language. So he spoke in tongues. All the people understood him speaking to them eloquently about Jesus Christ.

Early in 1999, he organized the procession of a cross around his part of the country, to evangelize people. It ended at Port Moresby, the capital (and ravaged by violence and poverty). The procession travelled through an area where any cars that travel are held up, and many killed. The young men who conducted these crimes were touched by the worship, the cross and the message of Jesus. As a consequence, 50 turned to the Lord, handed over their guns and weapon, and stopped their violence. There have been no holdups in that area since. The police superintendent went to visit the young men, burned up their criminal records and invited the young men to become police cadets. 30 said yes!!!!

Fr Charlie has also suffered many attacks. In June of 1999, he was attacked by a group of young men. One attempted to pierce him with a sword and another bashed him with a sword. He ended up in hospital and showed us the scars in his head.

He has a lot of support from his Catholic church and is training up his people. But he needs our prayers.

Finally, Fr Charlie told us how at one powerful meeting of 3000 people, at one stage, he felt to extend his hand toward the people. As he did so, power came from him. People just fell over under the power of the Holy Spirit, and many were healed (he didn’t even lay hands on them). Praise God.

Being church

This issue of the Renewal Journal explores some growing edge challenges emerging now in being “church” in the new millennium. 

Ray Overend finds fresh hope for “The Voice of the Church in the 21st Century” because secular university culture is beginning to change and throw bright light on the very foundations of Christianity, and on just why the Church has lost spiritual authority in the world. 

Sandra J. Godde, Founder and Director of Excelsia Dance Company, calls for Christians in the Arts to give the church a prophetic voice in her publication, “Redeeming the Arts: visionaries of the future.” 

Ann Crawford examines the presuppositions and processes that distinguish Christian counselling from other forms of counselling in her article, “Counselling Christianly: implications for pastors and church-based counselling professionals.” 

John Meteyard and Irene Alexander engage in “Redeeming a Positive Biblical View of Sexuality,” showing how human sexuality and spirituality are very close to another, both dealing with intimate relationship, deep desire, and being known for who we truly are.  They outline theological principles for a positive and integrationist perspective for human sexual experience and expression. 

Irene Alexander explores the relationship of “The Mystics and Contemporary Psychology” to show how the mystics experienced God’s reality in the depths of their being and have often passed on profound truths that can enable us to be close to God.  

Warren Holyoak examines “Problems Associated with the Institutionalisation of Ministry” particularly the difficulties imposed by hierarchical structures, inappropriate distinctions, and inappropriate roles in leadership and ministry. 

Most of these articles were presented and discussed at the 2002 Contemporary Issues in Ministry conference held at the School of Ministries of Christian Heritage College in Brisbane, Australia. 

The Renewal Journal Publications in the 21st century include inspirational books on renewal and revival on www.renewaljurnal.com.  The books continue to explore stories of renewal and revival.  Here is another. 

 

©  Renewal Journal #19: Church (2002, 2012)  renewaljournal.com

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Renewal Journals – contents of all issues
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1 Revival,   2 Church Growth,   3 Community,   4 Healing,   5 Signs & Wonders,
6  Worship,   7  Blessing,   8  Awakening,   9  Mission,   10  Evangelism,
11  Discipleship,
   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
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BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

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BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

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Problems Associated with the Institutionalisation of Ministry, by Warren Holyoak

Problems Associated with the Institutionalisation of Ministry

by Warren Holyoak

Warren Holyoak (right) & The Point Elders

Warren Holyoak wrote as a Churches of Christ minister in Queensland working with a team of leaders in The Point Church at Wellington Point, Brisbane.  This article was presented as a paper given at the Contemporary Issues in Ministry Conference, 2002, at Christian Heritage College, Brisbane, Australia.

 

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An article in Renewal Journal 19: Church:

 


Introduction

Institutions are the product of the human drive to organise cooperative activity.  I want to emphasise their human nature.  This is not to say that God does not approve of institutions.  Prior to Jesus’ coming God instituted the temple worship and sacrificial system of Israel.  Jesus came to build his church.  God has sought to order and regulate joint activities of his people.  But even joint activities initiated by God have historically taken on, and to some extent been transformed by, the distinctly human qualities of institutionalisation.  Traditions, hierarchies, even buildings and a sense of place in society are human marks of an institution.  So are ambition, power, control, pride and tendencies toward self-promotion and survival.  It is these human qualities of institutions that have historically subverted God’s purposes and, in my view, generally make them incompatible with pure Christianity.

The detailed regulation of institutions that God promoted under the Old Covenant were not provided to help them operate effectively, but to serve a prophetic or typological function as they pointed forward to the coming of Christ.  The church that Jesus came to build was far less defined in human institutional terms.  Whereas, for example, the religious institutions of the Jews and Samaritans argued over the correct place of worship, Jesus told the Samaritan woman who raised the issue that, “a time is coming and has now come when the true worshippers will worship the Father in spirit and truth” (John 4:20-24).  This expressed a shift in emphasis from externals to the hearts of worshippers.  Consequently, we learn far more about the early church from their behaviour than by instruction.  Even when Paul sought more orderly meetings of the church in Corinth, his directions were more than anything else practical, and his intent was that their meetings be spiritually beneficial (refer to 1 Corinthians 10:23-34; 14:6-40).  Anthony[1] and others have interpreted the lack of direction to mean that we are free to devise whatever church organisational structure we feel will best facilitate its ministry and outreach.  My view, however, is that not only does God seem to be far more interested in the organic functioning of the church than its institutional trappings, but that any institutional trappings we bring to the church are more likely to hinder than help.

The organisational feature of the church given most attention in the New Testament is that of individual roles.  In his letter to the Ephesians, Paul likens the contribution made by each member to the complementary functioning of body parts in a growing, healthy human being (Eph. 4:15-16).  In context, the two necessary things that are identified are unity and leadership (Eph. 4:1-14).  These are recurring themes throughout the New Testament.  For each individual to function as they should in the church they need mature leadership and a spirit of unity.  The text in Ephesians shows how leadership contributes to unity by promoting growth in every member toward a Christ-like maturity.  It is therefore no surprise that leadership is the organisational feature given the next most attention in the New Testament.

John C. Maxwell[2] has been the most published of many recent authors who have focussed on church leadership.  They have offered many useful insights, but in my view too often their ideal church leader looks very similar to the ideal corporate or institutional leader.  The most apparent difference is reference to servant leadership in the church, but its practical impact seems to be more on the attitude of the leader than on the nature of the role.  If the church functions much like any other institution, this would be appropriate.  My point is, however, that the role of church leaders is very different to that of institutional leaders because the church is unlike any human institution.

Christ is the leader of the church.  The organisational function of the church is to help each member be like its leader.  According to Paul, that involves preparation for works of service, unity in the faith and in the knowledge of the Son of God, and maturation (Eph. 4:12-13).  Human leaders, therefore, are essentially facilitators of the growth process.  They are also participants in this process – but just further down the road.  This is most evident in the qualities Paul nominates as “musts” for church overseers and deacons to Timothy and Titus (1 Timothy 3:1-13; Titus 1:6-9).  I have more to say about this, but will do so as I consider what I believe are some of the problems associated with the institutionalisation of church ministry.

There are three problems I believe institutionalisation has brought to the church:
Hierarchical structures;
Inappropriate distinctions; and
Inappropriate roles.

Hierarchical Structures

Notwithstanding all the recent efforts to “flatten” the organisational structures of secular institutions, they remain essentially hierarchical[3].  Titles are carefully crafted to reflect rank as well as role, and salary differentials are greater than they have ever been.  There seems no other way to manage human institutions, particularly large ones.  If we want things done properly in the church, then we are naturally inclined to apply the best cultural model we know.  We might even be encouraged by its apparent success in better organising churches that are generally notorious for inertia, inefficient decision-making and a lack of what our culture calls “professionalism”.

But the New Testament emphasis is that churches be orderly rather than professional; effective rather than efficient; and led by the Spirit rather than by human agendas.  Spiritual maturation is an uneven individual process that defies planning or timetables.  Certainly, management is necessary, but the New Testament designation of management roles is more descriptive than titular.  Initially, leadership was in the hands of the “apostles”, a general word used to describe “one set forth”[4] (as used of Jesus (Heb. 3:10; Barnabas (Acts 14:4, 14); Andronicus and Junias (Rom. 16:7); Epaphroditus (Phil. 2:25); Silas and Timothy (1 Thess. 2:6), but which also seems to have been used to specifically refer to the twelve (Acts 1:24-26) and Paul (1 Cor. 9:1-2; Gal. 1:1) because they had seen the Lord and been specially commissioned by Him).  New churches were established by “evangelists” (bringers of good news), who were typically itinerant preachers of the gospel.  Once churches became established, local leadership seems to have passed to “bishops” (or “overseers”) and “deacons” (or “ministers” or “servants”)[5].  Once again these designations were descriptive rather than titular.

It did not take long, however, for Christians to start thinking about these role descriptors in a titular sense.  Steinbron[6] blames Constantine’s Romanisation of the church in the fourth century, but as early as the second century, Ignatius[7] describes a distinction between “bishop” and “elder” in the church in Antioch and elsewhere.  “Elder” (or “presbyter”) was initially just another descriptive noun emphasising the maturity of overseers – the terms are used interchangeably in passages such as Titus 1:5-9.  But each church had a plurality of elders[8] and it is evident that cultural influences soon promoted a more titular usage to distinguish between the presiding “bishop” and the other “elders”.  When bishops from a number of churches subsequently met, the title of “archbishop” for the presiding bishop was the logical next step.

The same role is also referred to in the New Testament as that of “pastor” or ‘shepherd”[9].  This describes the style of this leadership role.  Its usage in a more titular way came much later, probably because the secular role of a shepherd was well known and had little status.  More recently the preferred form “pastor” has come into vogue, but is typically used in a distinctive way that distinguishes the role from that of “elder” or “overseer”.  In many evangelical churches, “pastor” is a title reserved for professional leaders whereas “elder” refers to the lay leadership.  For example, in many Baptist churches, the eldership consists of mature local members who exercise oversight, but who also appoint a trained “pastor” to shepherd the flock.  This parallels the institutional model of a board of directors who appoint managers to run the operation.

So from the one role that was variously described in the New Testament, we now have each descriptor used in a titular way to define and distinguish a variety of roles.  This has accompanied (both aided and abetted) the institutionalisation of the church and its ministry.

A similar thing has happened to the role of servant.  All Christians should serve one another and this is the descriptive meaning of the word “deacon”[10], or “minister”.  The qualifications set out by Paul in 1 Timothy 3:8-13 also use this descriptor for a position of authority.  The role seems to have been one of coordination to ensure that the physical needs of the church were met.  Much like the seven appointed to administer the daily distribution of food to needy widows (Acts 6) and free the apostles to concentrate on the spiritual needs of the church, the function of “deacons” complements the spiritual leadership of shepherds.  But once again institutionalisation has adapted and made distinctions between the various renderings of the same word.  “Servant” has not suited the status we attach to a title, but “deacon” and “minister” are widely used.  Most typically, “deacon” is used of lay workers whereas “minister” is used of professional workers.

The larger the institution, the more hierarchical distinctions we want to make of roles within it, and so the more titles we will need.  Inevitably, it has been necessary to go beyond Biblical descriptors.  “Reverend”, “Canon”, “Primate”, “Pope”, and other variants have evolved.  Each has developed a cultural status because culture recognises and respects the status of institutional hierarchies.  But what has this done to the church?

Inappropriate Distinctions

Hierarchical distinctions are not compatible with the mutual interdependency intended for church function as illustrated by the body model of Ephesians 4.  Titles themselves discriminate in inappropriate ways.  Not only can they be used to praise or flatter (cf. John 12:43; Job 32:21-22), but they call too much attention to our status at the expense of God’s, as Jesus warned:

But you are not to be called ‘Rabbi’, for you have only one Master and you are              all brothers.  And do not call anyone on earth ‘father’, for you have one Father,          and he is in heaven.  Nor are you to be called ‘teacher’, for you have one Teacher, the Christ (Matthew 23:8-10).

Ministry in the New Testament churches was an expectation of each and every Christian (Eph. 4:16; 1 Cor. 12:12-31).  While “the worker deserves his wages” (1 Tim. 5:18), the same context generally encourages Christians to avoid burdening the church by working for a living and providing for their family (1 Tim. 5:3-16).  Giving was primarily directed at needy Christians.  Financial support for ministry seems to have been largely occasional and circumstantial.  This was certainly the case for Paul who sometimes received financial support from churches and sometimes worked as a tentmaker to support himself.  The “workers” in view in 1 Timothy 5 were elders, “especially those who work is preaching and teaching” (1 Tim. 5:17), who are said to be “worthy of double honour”.

Institutionalisation of churches has led to more formal employment structures.  The clergy – laity distinction is one broad outcome.  Even where this distinction is actively minimised, more subtle issues can be identified, some with profound implications for the life and functioning of the church.

The most obvious of these is for the burden of church work to be placed upon the paid worker(s).  They, after all, have the time and the institutional mindset wants to make them responsible and measure their performance by results.  This is a far cry from Paul’s model outlined in Ephesians 4, as Colson points out, “Contrary to popular impressions today, the pastor is not paid to do our work (service) for us … [They] are to equip the saints – that’s us – to serve”[11].  “This is why the church’s primary focus must always be on developing the character of its people.”[12]

Furthermore, churches become organisationally, if not clerically, dependent, even though such a structure is incapable or really meeting there needs.  In other words, without the institutional structure in place, including roles filled by paid workers, the church cannot function.  Towns believes that this is the unavoidable end of what has been described as the sociological cycle of church growth.  “Most denominations become cold, from making the organization the goal of existence, rather than fulfilling a biblical purpose.”[13]  The role of members becomes akin to supporting their local football team.  They help finance it, they cheer it on, but they only participate vicariously through the ministry team.

Biblical leaders were natural leaders by virtue of their personal character and God-given abilities, not because of their qualifications.  Institutionalisation of the church has brought with it a demand for professionalism that gives greater weight to appropriate academic qualifications than to personal qualities.  There is nothing wrong with academic training in theology or ministry, indeed there is much to commend it.  Teaching is an important part of leadership, and it should be well informed.  Hosea lamented, “My people are destroyed for lack of knowledge” (Hosea 4:6).  But it forms only one aspect of good leadership.  Although it is not the most important one, it tends to be the main pre-requisite for paid workers these days.  This can inadvertently create an implied authority based on qualifications that leads to an ungodly respect for persons (because of their qualifications rather than their personal qualities) and a tendency to follow the man (much like the Corinthians (1 Cor. 1-3)) rather than God.

So the development of a “hireling” mentality in church ministry can seriously undermine the intended functioning of churches.  John records Jesus’ comparison between the good shepherd and the hired hand in John 10:7-18.  Similarly, church leadership needs to be exercised by those who know and are known by the members, those who will remain when the professional worker has long gone.  How often do we hear of professional workers who have effectively adopted a ‘hit and run’ approach, devastating the congregation they hardly got to know, and then blaming their lack of spirituality or zeal?

Worst of all, institutionalisation promotes centralised organisational structures.  While they promise organisational efficiency, they inevitably lose touch with their membership.  The Biblical model of more autonomous local structures can, however, better monitor and adapt to the needs and progress of the group they are a part of.  It is interesting that this has recently been recognised by many denominations that have transformed their centralised structures from exercising control, to providing support services for more autonomous congregations.

Inappropriate Roles

I have already described how institutionalisation has tended to concentrate ministry in the hands of paid workers – the “clergy”.  These church leaders end up doing most of the work themselves rather than enabling all members to participate.  Consequently there is no mutual ministry and no one ends up functioning in their proper role.

Church leadership is more like the role of a parent than of an institutional executive.  Its function is to look out for and develop its people.  Oversight of the spiritual welfare and development of each member is the primary leadership role.  In an established church this should be undertaken by a plurality of overseers, call them elders, pastors, shepherds, presbyters or bishops – “They keep watch over you as men who must give an account” (Heb. 13:17).  They should be men known to the local church because they have been a part of it and are committed to it.  It is simply not a role that can be effectively delegated to a hired professional.  Similarly, the secondary leadership role relating to the coordination of activities that meet the physical needs of the congregation, should also be undertaken by people known to the congregation and who know their needs, call them deacons, deaconesses, ministers or servants.

Church members whose spiritual and physical needs have been met and who have been prepared for works of service suited to their giftedness are then free and ready to do their work – the work of the church.  The leaders may also participate in this work, but alongside rather than over everyone else.

Another area of concern is that of congregational decision-making.  Church leaders are not to lord it over the congregation (1 Peter 5:3), but simply lead the process of decision-making.  This is evident, for example, in the decision-making process of the council at Jerusalem, despite the presence of the apostles as well as the elders of the Jerusalem church.  After leaders had discussed the issues at hand, the text records, “Then the apostles and elders, with the whole church, decided …” (Acts 15:22).  Leadership of the decision-making process demands humility to recognise the role is no more than one of servant-hood and facilitation, combining a knowledge of God’s will and sensitivity to the needs and thinking of the members.  Its not that the church is a democratic institution, but it is a participative body.

Conclusion 

I have sought to identify just a few contemporary issues that I believe can be traced to the institutionalisation of church ministry with a view to challenging those in paid ministry to reconsider and/or clarify their role.

Institutionalisation tends to discriminate and isolate, whereas the biblical model for the church is inclusive and intimate.  Ministry is the role of every member, and depends on giftedness and preparation.  Leadership is a ministry of spiritual oversight and preparation.  It is a honourable ministry, but it should never lose sight of the fact that “those parts of the body that seem to be weaker are indispensable” (1 Cor. 12:22).

When leadership is close to the membership and sensitive to their needs, it is most likely to be seen as relevant and is most likely to promote vitality among them.  Church leaders should never lose sight of God’s purpose for the organisational expression of the church – that of encouragement and preparation for works of service.  The organisation itself is only the means to these ends.  When the organisation becomes an end in itself, the inevitable product is institutionalisation and denominationalisation.  Ministry then becomes bureaucratic, isolated, and ultimately ineffective.  And the church ceases to function as it was intended.

Bibliography

Anthony, Michael J.  The Effective Church Board.   Grand Rapids, Michigan: Baker Book House. 1993.

Barna, George. Leaders on Leadership.  Ventura, California: Regal Books. 1997.

Colson, Charles.  The Body.   Dallas, Texas:  Word Publications. 1992.

Conner, Kevin J.  The Church in the New Testament.   Blackburn South, Victoria: K.J.C. Publications. 1989.

Ferguson, Everett. Early Christians Speak.  Austin, Texas: Sweet Publishing Company. 1971.

Maxwell, John C. Developing the Leader Within You.  Nashville, Tennessee: Thomas Nelson. 1993.

Maxwell, John C. Developing the Leaders Around You.  Nashville, Tennessee: Thomas Nelson. 1995.

Steinbron, M.J. The Lay Driven Church.  Ventura, California: Regal Books. 1997.

Towns, Elmer L.  America’s Fastest Growing Churches.   Nashville: Impact Books. 1972.

Vine, W.E. An Expository Dictionary of New Testament Words.  Old Tappan, New Jersey: Fleming H. Revell Company. 1940.

NB.   All Biblical quotations are cited from the NIV.


[1] M.J. Anthony, The Effective Church Board.  (Grand Rapids, Michigan: Baker Book House, 1993), pp.101-102.

[2] His books include “Developing the Leader Within You” and “Developing the Leaders Around You” published by Thomas Nelson (Nashville, Tennessee) in 1993 and 1995.

[3] In fact, most of the ‘flattening’ has practically had more to do with cutting costs by reducing middle management than any fundamental reform of hierarchical management structures.

[4] W.E. Vine, An expository Dictionary of New Testament Words. (Old Tappan, New Jersey: Fleming H Revel Company, 1940), Vol.II, p.44.

[5] Everett Ferguson, Early Christians Speak. (Austin, Texas: Sweet Publishing Company, 1971), p. 171.

[6] M.J. Steinbron, The Lay Driven Church.  (Ventura, California: Regal Books, 1997), p.49.

[7] Quoted in Everett Ferguson, Early Christians Speak. (Austin, Texas: Sweet Publishing Company, 1971), pp. 168-9.

[8] Kevin J. Conner, The Church in the New Testament. (Blackburn South, Victoria: K.J.C. Publications, 1989), p.200.

[9] Note the interchangeability of descriptive terms in 1 Peter 5:1-4.

[10] Vine, op. cit., Vol.1, pp.272-3.

[11] Charles Colson, The Body. (Dallas, Texas: Word Publications, 1992), p.389.

[12] Ibid.  p.408.

[13] Elmer L. Towns, America’s Fastest Growing Churches. (Nashville: Impact Books, 1972), p.181.

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Contents: Renewal Journal 19: Church

The Voice of the Church in the 21st Century, by Ray Overend

Redeeming the Arts: visionaries of the future, by Sandra Godde

Counselling Christianly, by Ann Crawford

Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

The Mystics and Contemporary Psychology, by Irene Alexander

Problems Associated with the Institutionalization of Ministry, by Warren Holyoak

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Jesus, Author & Finisher by Brian Mulheran
South Pacific Revivals by Geoff Waugh

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Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

Redeeming a Positive Biblical View of Sexuality

by John Meteyard and Irene Alexander

John Meteyard
Irene Alexander

Drs John Meteyard and Irene Alexander wrote as staff at Christian Heritage College.   This article was presented as a paper at the Contemporary Issues in Ministry Conference, 2002, at Christian Heritage College, Brisbane.

 

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Human sexuality and spirituality are very close to another – both have to do with intimate relationship, both have to do with deep desire, both have to do with nakedness – being known for who we truly are. Often human brokenness is especially evident in these two areas. Sadly, the Christian tradition has often taken a very negative view of human sexuality. This paper attempts to outline several theological principles that could form a more positive and integrationist perspective for human sexual experience and expression. In particular the relationship between sexuality and spirituality is examined and several possible ministry applications of such an approach considered.

The Importance of Sexuality

The Bible is very up front about sex, sexual temptation, sexual fulfilment, sexual sin. On the one hand our society is soaked in sexual images and on the other we still don’t really talk about it openly and freely.

Genesis 2 makes it clear that we are sexual beings. When the pharisees asked Jesus about divorce his answer was ‘Divorce is not God’s idea. God’s idea is that we are male and female and that we marry and become one flesh.’ God is up front about the fact that we are sexual beings. And that being sexual is good. It was only after the sixth day, after he had made them male and female, and told them to multiply that he saw ‘that it was very good’. Some cults have a twisted idea that the sin in the garden was a sexual one. The Bible does not suggest any such thing.

God could have made us angels without sexuality, he could have made reproduction occur as it does in the plant kingdom, he could have made mating as quick as it is in the animal kingdom. He didn’t – he gave us bodies that enjoy beauty for the eye, music for the ear, food for the tongue, touch for our bodies. He made us sexual and intercourse ecstatic. He gave us bodies and expected us to dance!

So our sexuality is part of how God made us. It is part of our identity. Part of how we relate. Part of how we experience our humanness and our world. Part of what energises us.

The relationship Between Sexuality and Spirituality

In their book, Authentic Human Sexuality, Jack and Judy Balswick (1998) suggest that the intricate connection of human sexuality and spirituality is one of six basic biblical principles that underlie authentic and godly sexual understanding and expression (p. 37). MacKnee (1997) goes so far as to suggest that the two lie so close together that it may not be possible to arouse either our sexuality or spirituality without arousing the other (p. 216)!  In a fascinating disclosure sex-therapist David Schnarch (1997) relates how in his work both his own spiritual consciousness and that of many of his clients have been heightened and aroused (p 391). What then is it that connects these two most basic and important aspects of our humanness?

First, it is important to recognise that both sexuality and spirituality are primarily and deeply about connection and communion.  Comiskey (1988) argues strongly that at its core human sexuality is not a lustful, seductive exercise. Indeed our sexuality arises from a God-inspired desire within each of us to break out of isolation and aloneness and relate deeply and intimately with another. Thus, even as our spirituality yearns for completion in relationship with Another greater than ourselves, so too does our sexuality cry out for a companion to ease our aloneness (p. 37).  Dalbey (1988) agrees arguing that our sexuality is part of the Imago Dei at the very core of our humanness.  Sexual desire, he says, must first be understood as the ‘voice of the Creator Spirit-God crying out, “Come back, return from your separateness to the oneness out of which I created you.”’ In essence the triune God is relational and communal, and as beings made in His image our sexuality demonstrates that we too long for community and connection.

A second aspect of the core connection between our sexuality and our spirituality is the desire to reunite the masculine and feminine that were separated at the time of Creation, and have often been at enmity with each other following the Fall and the curse (Gen 2 & 3).

Dalbey (1988) explains this longing particularly well.

We are drawn to each other not to make babies, … but because from the roots of our creation we share a sacred memory of the species, a ancient inner-recall that at one time we were man-and-woman, Adam-and-Eve, in one body.  And so even now the very power of the Creating God is drawing us back to that primal state so we know God completely, as God was in the beginning, is now and ever shall be (p 82).

Thus, to discover our true humanity we must be known by the opposite sex, as it is only together that we can fully begin to reflect the One in whose image we were created.  Comiskey (1988) suggests that this becoming ‘one flesh’ (Gen 2: 24) is a powerful symbol of this coming together, as it is in the act of sexual intercourse that male and female merge bodies, souls, minds and spirits.  United they complement each other and also create new life, thus bearing the image of the unified Creator most fully (p 40).  MacKnee (1997) goes so far as to say that ‘one flesh’ sexuality manifests the image of God in a far more profound way than either gender ever could while standing alone (p 214).

A third aspect of the relationship between our sexuality and our spirituality as human beings lies in their common focus on self-disclosure and being ‘known’ by another. Reiss (1986) describes a major component of sexuality in terms of ‘self-disclosure’ or making known to another that which was previously hidden (p 33).  At creation and before the Fall one of the great privileges of Adam and Eve was to walk with the Lord and with one another, ‘naked and unashamed’.  This nakedness is a portrait of not only being ‘unclothed’ physically but also at the far more intimate levels of our soul, spirit and ‘core selves’.

This picture of spiritual intimacy between ourselves and our Lord was restored at the Cross when Jesus shed his blood and made a way for us to once again walk with the Father in closeness and communion (Heb 4: 14- 15).  Similarly, as Schnarch (1997) indicates, sexual intimacy offers us the greatest opportunity to know ourselves and to know and be known by another (p 211).  Our sexuality then is a key vehicle for disclosing core aspects of self as lovers look into each other’s eyes and soul while experiencing eroticism together.  Significantly, ‘knowing’ is the term used in the King James version of the Old Testament to indicate sexual intercourse.  To know sexually, therefore, is to be known and to know deeply and intimately. It is metaphorical of the way God desires us to know Him and been known by Him.  As Harron (1981) eloquently explains both true sexuality and true spirituality require on the part of the person a willingness to ‘let go’ and abandon one’s self entirely and without inhibition to another.

A fourth area of interface between our sexuality and our spirituality that has been suggested is a similarity of energy source or energy flow.  MacKnee (1997) in a fascinating consideration of this topic suggests that because of this similarity it is by positively embracing and integrating our sexuality that we can grow spiritually and in our spiritual understanding (p 215).  As Johnson (1983) notes:

Romantic love is the single greatest energy system in the Western psyche.  In our culture it has supplanted religion as the arena in which men and women seek meaning, transcendence, wholeness and ecstasy (p xi).

In support of this it is not difficult to note that many of the songs we hear on the radio and television are actually songs of worship, with the messages that ‘I will die without you’ and ‘you make my life worth living’ belonging more to a relationship with God, than to a relationship with another human being.  Johnson (1983) explains this paralleling of romantic/ sexual love and spiritual aspiration as a form of idolatry in which a human being becomes the object of adoration and thus a symbol of God Himself (p 55).

A number of authors take this point further and argue that this does not mean we should seek to abolish or denigrate romantic or sexual passion, but rather understand the deeper truth or reality that lies hidden in this most common of human experiences.  For example, Moore (1985) describes an event when he experienced ‘a sudden sense of desire for no specific object at all’, an experience he believes to be the hallmark of elevated spirituality (p 80).  Similarly, Schnarch (1991) when visiting a temple in India became (along with the others present) aroused ‘for nothing or anyone in particular’ (p 549).  In the context of intense spiritual experiences and elevated spiritual awareness they both experienced desire but without object.  Could it be that within the bounds of human sexuality lies the deeper call to know and be drawn passionately to the One who lies beyond the physical and material?

Johnson (1983) certainly takes this line and argues that ‘the reality that hides in romantic love is the fact of spiritual aspiration; the truth that the Western man unconsciously and involuntarily seeks in romantic love is the inner truth of his own soul’ (p 55).  An interesting comment that anecdotally supports this possibility is given by Schnarch (1997) who explains that many of the clients who come to his sex therapy counselling practice leave with the unexpected and surprising adjunct of an awakened spiritual awareness and interest (p 391)!

If, due to this similarity of energy type and flow between sexuality and spirituality, it is difficult to awake one without awakening the other, it also appears to be the case that if one represses either their sexuality or spirituality they are in danger of thwarting the other as well.  For example, Payne (1981) cites a number of examples amongst her clients of how sexual repression or a focus on auto-eroticism as against relational sexual expression can lead to an accompanying blockage of spiritual and creative energy.

A final point of relatedness between human sexuality and human spirituality is suggested by MacKnee (1997, p 213).  If spirituality is to be considered as an integration of all aspects of the human person and the accompanying actualisation of the person’s fullest potential, with the reality that transcends our physical senses, then the role of sexuality in one’s spiritual development becomes obvious.  In other words if God wants to relate to the whole person, know and be known by the whole person, then our sexuality must clearly be part of what we bring to authentic relationship with Him.

A Positive Integrationist Perspective on Sexuality

It would seem that while many Christians can accept theoretically that sexuality is a positive and important part of our nature, far fewer take the next step – that we can actually bring our sexuality into God’s presence.  Often the Christian experience seems to be that we should leave our sexuality at the door of the church, forget about it during worship or leave it out of our prayers.

In their chapter on sexuality and prayer Ulanov and Ulanov (1988) give a suggestion as to why this may be:

Most things we leave out of our praying are things that frighten us, embarrass us, or make us ashamed.  Sexuality needs to be faced and included in just those particular terms, with just those special variations that insist upon our individuality.  God loves all of us, and therefore our sexual lives too.  So we must bring to prayer the excitements, the wonders, the confusions and the bruises that make up our lives in this area, just as we would bring the issues and problems of the spirit and the soul.

It is important here to remember that our sexuality is not only part of being human – it is part of being created ‘very good’, a core aspect of the imago dei within each of us.  Thus Henri Nouwen often spoke of ‘bringing my body (and sexuality) home’, or in other words not repressing it but rather making friends with it.

Sadly, for many people in this fallen world sexuality is not a positive and celebrated part of the human experience, but a source of brokenness and shame.  Nouwen (1992) reminds us that our sexuality and our brokenness often lie very close together, because our deepest needs often become sexualised- in other words we begin to look for a sexual answer to what are deeply spiritual longings and become wounded and disillusioned in the process (p 70).  The Samaritan woman whom Jesus met at the well (Jn 4) is a good example of this common human pattern.  She had six husbands and de factos but was told by Jesus that it was only water from the spiritual well that he alone could give to her which could quench her deepest thirst.  And as MacKnee (1997) reminds us just as sexuality can lead to communion and intimacy, so too in our fallenness can we use our sexuality selfishly in the exploitation of others (p 217).

As Carnes (1987) and others have pointed out if, in our shame and brokenness or even in the desire to be more ‘holy’, we deny the ‘shadow’ element in our lives of our unwanted sexuality, we run the risk of becoming unable to control our sexual urges and even falling under the bondage of compulsive, sinful sexual practices.  Similarly, Nouwen (1988) states, ‘if I keep my sexual life a hidden life (just for myself), it will gradually be split off from the rest of my life and become a dangerous force’ (p 169).

How then is it possible to reconcile this apparent paradox?  How can we ‘bring our bodies and sexuality home’, while still recognising how broken and shameful we often feel about this core part of humanness?

According to Nouwen (1992) the great joy of the Gospel is that it is indeed when we are most broken and shamed that the Father most wants us to bring this wounding and sin to Him:

The leaders and prophets of Israel, who were clearly chosen and blessed, all lived very broken lives.  And we, the Beloved Sons and Daughters of God, cannot escape our brokenness either… Our brokenness is always lived and experienced as highly personal, intimate and unique.  Yes, fearsome as it may sound, as the Beloved ones, we are called to claim our unique brokenness, just as we have to claim our unique chosenness and unique blessedness..

It is obvious that our brokenness is often most painfully experienced with respect to our sexuality.  My own and my friends’ struggles make it clear how central our sexuality is to the way we think and feel about ourselves.  Our sexuality reveals to us our enormous yearning for communion.  The desires of our body – to be touched, embraced and safely held – belong to the deepest longings of the heart, and are very concrete signs of our search for oneness.  (p 70)

Brokenness and sexuality – both have to do with the most intimate aspects of myself – my vulnerability, my nakedness – and yet it is possible to be naked and not ashamed.  Our calling in God is to find out that we can be broken, we can be naked, we can be our true selves, yet without shame.  This is the environment where it is possible to integrate and embrace our sexuality with all its bruises, uncertainties, wounds and difficulties.

Some Applications for Ministry of a Positive Biblical View of Sexuality

Well known Christian speaker and identity in the area of sexuality, Sy Rogers (2002), has said that in his experience most teaching and discussion of sex in the evangelical church (when it is present at all) tends to be ‘sex-negative’.  In other words it focuses on encouraging Christians not to sin sexually and to keep themselves sexually pure.  This would certainly seem consistent with the experience of this author and many other long-term church members in Australia.  Schnarch (1997) has suggested that one possible reason for this is the Christian tradition of viewing sex as inherently sinful and somehow not compatible or even oppositional to true spirituality (p 392).

What are the implications then of the ‘sex-positive’ view argued by this paper?  What are the practical out-workings of ‘bringing our bodies and sexuality home’, both personally and within the Body of Christ?

The suggestions below are not meant to be a comprehensive list but do suggest a number of possible implications for both individual believers and for those in pastoral ministry.

1)      We need to begin to teach openly on the subject of sexuality and balance messages about what we are not allowed to do sexually as Christians, with more positive and affirming messages about the biblical basis of sexuality, its compatibility with our spirituality and God’s desire for us to bring our sexuality and all its accompanying aspects into His presence.

2)      We need to provide more permission and opportunities for Christians to talk openly about their sexuality in the context of their lives and faith.  As Nouwen (1988) suggests that confession of one’s private life (including sexual life) and personal accountability within the context of loving spiritual community leads one to greater wholeness and health (p 217).  It is certainly the experience of this author that in support groups for Christians experiencing compulsive sexual behaviours and other sexual difficulties that an environment to speak honestly but without shame is of incredible benefit.

3)      Rather than avoid and ignore difficult issues associated with human sexuality the Church needs to begin to engage in meaningful dialogue concerning biblical theology and ethics.  In a very challenging paper Rosenau (1997) encourages the wider Body to create an applied theology of sexuality and erotic pleasure.

4)      Pastoral counsellors could perhaps begin to help church members to be authentic about their sexual struggles and to seek to discover the deeper meaning in their suffering.  MacKnee (1997) for example cites examples of Christians whom he has counselled who have felt guilty about being caught in the ‘trap of masturbation’ and yet have made greater progress when they have focused on thanking God for their sexuality than they have when they have cried out to God to take away their desires (p 218).

5)      Certainly it is appropriate to encourage married couples in the church to feel free to explore the good gift of their sexuality as a bridge to both greater relational and spiritual intimacy with God and with each other.  Rosenau (1997) recommends that couples be given guidance on how to enhance their love-making through the teaching of simple intimacy and communication skills (p 5).  And as Fuchs (1983) explains, ‘a man and woman can (learn to) celebrate through the fragile language of their bodies, the mystery of the world and of God’ (p 231).

6)      Finally, an appreciation of sexual and romantic desire as a God-given metaphor pointing to the deeper and truer human need to find our fulfilment in our Creator, potentially opens up new and dynamic understandings of how God wants to relate to us as His people.  As middle age woman mystic, Julian of Norwich, once wrote, ‘God wants to be thought of as our Lover.  I must see myself so bound in love as if everything that has been done has been done for me.’ It is probable that such a realisation of God’s love could profoundly deepen the spiritual lives and passion of many modern day believers as well.

In summary it is important to recognise that human sexuality is a wonderful gift from our Creator and is seen by Him to be ‘very good’.  Likewise our spirituality is part of the imago dei that separates human beings from the rest of the created order.  It follows that the more that we are able to explore, integrate and embrace these two crucial aspects of the human experience the more we will be able to reclaim the God image with which we were created.

Accepting the relation between sexuality and spirituality offers a vehicle for a ‘post-conventional’ understanding of individual potential and relational growth.  For too long the Christian church has depreciated sexuality as something anti-spiritual.  Since humans were created with both sexual and spiritual dimensions, it is likely that integrating the two facets will reveal more of the mystery of being ‘fully human’ or whole (MacKnee, 1997, p 219).

References

Balswick, J. and Balswick, J. (1998). Authentic Human Sexuality: An Integrated Christian Approach. Downers Grove, IL: IVP.

Carnes, P. (1987). Sexual Addiction: Implications for spiritual formation. Studies in Formative Spirituality, 8, 165- 174.

Comiskey, A. (1988). Pursuing Sexual Wholeness. Kent, UK: Monarch.

Dalbey, G. (1988). Healing the Masculine Soul. Dallas: Word.

Fuchs, E. (1983). Sexual desire and love. New York: Seabury Press.

Johnson, R. (1983). We: Understanding the psychology of romantic love. San Francisco, CA: Harper.

Harron, S. (1981). Psycho-sexual and spiritual development. Studies in Formative Spirituality, 9, 63- 73.

MacKnee, C. (1997). Sexuality and Spirituality. Journal of Sexuality and Spirituality, 16, 210- 221.

Moore, S. (1985). Let this mind be in you: The quest for identity through Oedipus to Christ. New York: Harper and Row.

Nouwen, H. (1988) The road to Daybreak: A spiritual journey. New York: Doubleday.

Nouwen, H. (1992). Life of the Beloved: Spiritual living in a secular world. Sydney: Hodder and Stoughton.

Payne, L. (1981). The Broken Image. Eastbourne, UK: Kingsway

Reiss, I.L. (1986). Journal into sexuality: An exploratory voyage. Engleton Cliffs, NJ: Prentice- Hall.

Rogers, S. (2002). Personal Communication.

Rosenau, D. (1997). Creating a Practical Theology of SoulSex And Intimacy. CAPS Report, 26(1), 5.

Schnarch, D. (1991). Constructing the Sexual Crucible: An integration of sexual and marital therapy. New York: Norton.

Schnarch, D. (1997). Passionate Marriage. Melbourne: Scribe Publications.

Ulanov, A. and Ulanov. B. (1988). Primary Speech: A psychology of prayer. Atlanta: John Know Press.

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Contents: Renewal Journal 19: Church

The Voice of the Church in the 21st Century, by Ray Overend

Redeeming the Arts: visionaries of the future, by Sandra Godde

Counselling Christianly, by Ann Crawford

Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

The Mystics and Contemporary Psychology, by Irene Alexander

Problems Associated with the Institutionalization of Ministry, by Warren Holyoak

Book Reviews:
Jesus, Author & Finisher by Brian Mulheran
South Pacific Revivals by Geoff Waugh

Renewal Journal 19: Church – PDF

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Counselling Christianly, by Ann Crawford

Counselling Christianly

by Ann Crawford

Counselling Christianly:
implications for pastors and church-based counselling professionals

Dr Ann Crawford (Ph.D.) wrote as the Pastor-in-Charge of Citipointe Transformations in Christian Outreach Centre, and teaches Pastoral Care subjects at Citipointe Ministry College, the School of Ministries of Christian Heritage College, Brisbane.  This article was presented as a paper given at the Contemporary Issues in Ministry Conference, October 31, 2002, at Christian Heritage College, Brisbane, Australia.

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An article in Renewal Journal 19: Church:

 

This article examines the presuppositions and processes that distinguish Christian counselling from other forms of counselling, explores some of the issues raised including ethics and training, and makes suggestions as to how such a model of counselling may be applied to church-based counselling.

Over the last twenty years or so, interest in “inner healing” or “prayer counselling”, which is often labelled Christian counselling has arisen, particularly among the lay people of the church.   Although these methods have been seen at times to have achieved very positive results, these practices have caused considerable dissention within the church.   Fouque expresses concern: “a Christian, who engages in a healing relationship without the skills necessary to recognize these powerful processes, can fail to maintain the integrity of the therapeutic encounter” (2000: 204).

Often well meaning people in the church, in their desire to help, can actually harm people or hurt themselves through lack of training and knowledge.   Issues of confidentiality, dual relationships, power and control can also create ethical dilemmas, and spiritual abuse is just as real as physical and verbal abuse.

Traditionally, counselling has been considered by people in Western culture to be an element of the pastoral function of the church.   Whether the person considers themselves “religious” or not, it is the priest or minister who is available at times of birth, marriage, death, grief, when relationships breakdown, or when a crisis strikes.   However, there is strong evidence to suggest that most seminary training includes very little counselling theory or practice.  Collins comments on these seminary courses in pastoral counselling stating that they “tend to be more people-centred and relevant, but even here the student (and sometimes the professor) may be lost in a mass of theories and techniques that are not very useful when one is face-to-face with a confused, hurting human being” (1988: 21).

More recently, in the twenty-first century church, counselling is experiencing a growing credibility, leaving clergy grappling with the dilemma of how best to minister to the physical, emotional, intellectual, relational and spiritual needs of their people who are seeking counselling as never before (Lukens in Sanders, 1997: 43).  Consequently, “Pastors, many of whom never felt adequate to the task in the first place, have often turned their counselling role over to the professionals.  …  [and] individual believers often come to Christian psychologists with the express belief that ‘since you are a Christian psychologist, you will be able to help me with my emotional life and my spiritual life at the same time’” (Mangis, 2000: 259-260).

Although this situation may appear to be fraught with danger, Johnson sees this era of the church to hold previously unknown opportunities for the Christian psychological community and he encourages them to become immersed in Scripture and the Christian tradition.  In this way, he sees that Christian psychologists “may be enabled to discover new facts and theories, devising new lines of research to more accurately understand the human nature the way it really is, the way God sees it” (1997: 22).

Several interesting factors are emerging from the growing acceptance of church-based counselling services.

¨      The large number of hurting, damaged people, both inside and outside the church, who are open to counselling.

¨      The relatively small number of thoroughly trained professionals who desire to or are free to counsel Christianly.

¨      The willingness of pastors (particularly of large churches) to refer their people to “specialists” for counselling.

¨      The considerable potential for a church-based counselling service, using both physical resources (buildings, etc.) and the more subjective assets (church-community support) to successfully meet the needs of church members, Christians from other churches and people from the local community.

Hunter argues that “we need a ‘theologically informed psychotherapy’.  But we also need a distinctly pastoral, therapeutically informed art of spiritual and moral counsel” (2001: 22).

Presuppositions

However, to be truly well informed both theologically and psychologically, the person who desires to counsel Christianly requires a framework that examines and analyses such presuppositions as those derived from worldview responses to the questions of; what is humankind? What is reality?  What is God?  What is right and wrong? The answers to these question shape not only the Christian counsellor’s way of counselling but also their way of being.   A clearly defined picture of the structure of personality forms another part of this framework.   The unique tenets of belief of Christian theism, allow the Christian counsellor to see facets of the human person that may well be missed by a less spiritually aware therapist.

As this framework of Christian counselling develops, the purpose and desired outcomes of therapy are other factors to be considered in the light of theology as well as psychology.   An analysis of these outcomes from the perspective of the client, the therapist and postmodern society presents a more realistic and comprehensive position for the Christian to counsel Christianly .

The next concern of the Christian counsellor is to develop a method of counselling that will not so much integrate the principles of theology and psychology as carefully examine the very fundamental presuppositions of both these disciplines and create a model that has firm foundations, allowing for both professional, ethical counselling practice and theologically sound, pastoral counselling practice to come together effectively.   The therapeutic process employed to achieve these desired outcomes, the therapist’s role, the client’s experience and the therapist/client relationship are all vital components to be explored.

Theological Issues

An important element of the framework of a Christian counselling model is an exploration of the historical relationship between Christian counselling and psychology.   Although in recent years the polarised positions traditionally taken by psychologists and theologians have begun to find a meeting place, the legacy of this struggle still effects the status of professional Christian counselling today.    McMinn (2000) sees the integration of these two disciplines as an epistemological challenge.    On one hand, psychology  “is deeply rooted in a scientific epistemology (p.  251) while on the other hand, “Christian theology is bounded by central doctrines, forged over centuries” (p.  251).   He continues by observing that those who have been most successful in this integration “have learned to value both epistemologies” (p.  251).   The implications in this debate for pastors and professional church-based counsellors could well be contained in this assumption.

Another lively debate that impacts this study is the delineation between Christian counselling and pastoral care.   The differences, the similarities and the overlaps in these occupations make defining these a controversial matter.  The increasing interest of psychology and counselling in the spiritual aspects of the person has, in effect, pushed the Christian people-helper into the spotlight.   For the church, whose mandate is to “heal the broken-hearted” and “release those that are bound”, this can be seen as a God-given opportunity to fulfil this mandate powerfully and effectively and the roles of counselling-pastor and Christian counsellor are gradually emerging into the arena of professionalism.   However, as with any emergence, this progress is not without pain.

The Christian counselling professional is beginning to come to grips with the changes that are required for this transition and many of the mindsets and religious traditions of the modern era are being carefully examined in the light of scripture and scientific knowledge, giving rise to policies, codes of practice, training programs and academic learning that satisfies, not only the Christian mandate but also the professional credibility.  From the theological perspective, Williams (1996) sees that the role of the church is both that of evangelism and the meeting of the needs of the people.   He sees the danger of extremes – “evangelism or social action” (p.  153).   He continues, stating the theological position he holds by saying, “This does not mean an equality between the gospel of salvation and the ‘social gospel’, for the gospel is the message of salvation and must have priority.   However, the meeting of other human, social needs must not be neglected”  (p.  153).

Zinnbauer discusses the meeting of these human, social needs.    “To offer distressed individuals more than simple empathy or medication, it is necessary for counsellors to base their work on theoretical orienting systems”.  (2000: 163).   For Christian counsellors, the theoretical systems available may not always be acceptable or appropriate.   Eclecticism is the obvious solution to this dilemma.   The general consensus of the literature on eclecticism in therapy would seem to point to a generally positive response from therapists and researchers provided the eclectic approach has a system.  However, it would also appear that a thorough knowledge of a broad range of therapies is a requirement of a true eclectic therapist.   Silverman also sees more “sophisticated matching studies to formulate conceptions of the right therapist for the right client in the right context as opposed to the right technique for the right problem” (2000: 312).

Bridger and Atkinson observe that the Christian (counselling) scene is dominated by all kinds of eclectic approaches which, in their opinion, eventually “collapse under the weight of their internal contradictions” (1998: 7).   This inevitable collapse, according to these authors, can be attributed to an “uncritical acceptance of presuppositions drawn from a variety of sources” (1998: 7).   The inference of these writers would seem to be that, with critical attention to presuppositions and underlying philosophies, a truly eclectic model of Christian counselling is possible.  This reasoning is substantiated by much of the research already cited in this article which supports eclecticism with the proviso of a comprehensive structure to build upon.

Counselling Christianly

Johnson expresses what is perhaps the essence of the findings of this paper when he writes,  “the Christian psychological community is set free to chart new territory in psychology” (1997: 22).  He then continues, “Christians in psychology must do more than simply contribute to the field of psychology as it is.   They have an obligation to God and to his people to work towards a psychology that is thoroughly consistent with a Christian framework”  (1997: 22).   Maybe the territory is not “new” (Solomon proclaims that “there is nothing new under the sun” (Ecc.1:9) but it is certainly uncharted.   As outlined in the introduction, this paper has set out to address the presuppositions and processes that distinguish counselling in a Christian way from other forms of counselling, explore some of the issues such as ethics and training and make suggestions as to how such a model of counselling may be applied to the church-based counselling situation.

Having explored the presuppositions, processes and issues, I will endeavour to synthesise some of these findings and apply them not only to good professional practice but also to the components that make Christian counselling Christian.

For the Christian counsellor, the presuppositions must begin and end with the Word of God.   This is the benchmark, the blueprint for the construction of reality, truth, the knowledge of right and wrong and the structure of personality.  The postmodern worldview apparently is the antithesis of Christian theism.   However, scholars have pointed out that, despite the diametrically opposed philosophies regarding truth and reality, both postmodernists and Christian theists agree that truth and reality are constructed – the postmodernist sees constructivism as being the product of the human person’s own experiences while the Christian theist recognises that God, through his living Word, is the constructor of the individual’s reality and truth.  This understanding gives the Christian counsellor an ability to find a place in a postmodern world that enables him or her to successfully dialogue with clients using their own discourse and thereby facilitating a relationship that encourages change.

Likewise, presuppositions based on the foundational biblical beliefs of the fall of mankind, as found in the first three chapters of Genesis, lead Christian therapists to base their practice on the footing that the human person is made in the image of God but is sinful in predisposition.   That people are accountable for their behaviour, are capable of repentance and can be forgiven by the God against whom they have transgressed, opens an avenue of freedom for the Christian therapist to explore that is not available to a theorist who chooses not to access the promises contained in God’s Word.

A Christian counsellor also has the conviction that the human being is made in the image of God; known intimately by a loving, Father God; created by him with a plan and a purpose; and destined for an eternity in joyful relationship.  Counselling in a Christian way must therefore be unique in the ability of the therapist to be able to encourage the client to exchange the “facts” of their life (e.g. their being unwanted, valueless, a victim, etc.) with the “truth” as ordained by God (e.g. their being made by God in his image, valued as such, etc.).   The internal belief system of the client can be exchanged rather than reprogrammed; and the story not reconstructed but replaced by a narrative that has resolved the dramas of the past; has the strength and strategies to walk through the joys and trials of the present; and looks to a conclusion full of hope, a narrative that always includes the presence of God.

The Therapeutic Relationship

The goals of Christian counselling are to encourage the client towards change of non-productive or dysfunctional lifestyles.   However, for the Christian therapist, the story does not end here.   The wholeness and holiness of the client is the transcendent goal of counselling in a Christian way.   Therefore, as this therapist “connects” with the client he or she is confident that the therapeutic interventions used, the subjective dynamic of the counselling relationship and the active involvement of the Holy Spirit will combine to meet the needs of every facet of the human person – physical, emotional, intellectual, relational and spiritual.

The outcome of the theology versus psychology debate has far reaching consequences for church-based counselling in the twenty-first century.   The fruit of the long and arduous struggle by committed Christian professionals of the last century can now be seen as both the clergy and the mental health practitioner, in increasing numbers, are finding a place of agreement, or at least compromise.   This opens doors, not only for the psychologist to consider the validity of the spiritual, but also for the Christian counsellor to explore the many fascinating discoveries researchers have made and theories scholars have developed in all fields of human behaviour and counselling.

A new breed of Christian counsellors is emerging as more and more mental health researchers undertake both qualitative and quantitative projects.   These empirical findings, coupled with documented subjective or spiritual experience provide knowledge and techniques to increase both effectiveness and efficiency in many areas that are applicable to counselling in a Christian way..

In line with the research into eclectic counselling practice, there seems to be a feasible case for an eclectic model of Christian counselling.   As one of the requirements of eclectic theory as outlined by researchers was a sound theoretical structure, the Christian model, based as it is on the firm presuppositions of Christian theism, would seem to fit the criteria from the eclectic perspective.   This serves to widen the lens for the Christian counsellor and provides more keys with which to unlock the hidden places of people’s lives and see them set free.

This “widening of the lens” is also being seen in the areas of pastoral care and pastoral counselling.   We live in a world where specialisation is increasing in many places both within and outside of the church.   Although many pastors, especially those from large churches, do not have the time for long term counselling, it is more than busy-ness and even the threat of litigation that persuades pastors to refer, or use a person or team of people, both lay and professional, to minister to the people in various areas and at different levels of counselling.   Church leaders are beginning to utilise diagnostic tests to ascertain where the strengths and weaknesses of their congregation lie and many pastors, especially in the charismatic church, tend to be stronger in the more evangelical areas.  This leads us to the area of competency and training.

Whereas secular counsellors and those Christians working in private practice are required to be registered through their respective associations, Christians who counsel within the church, whether they be counsellors or pastors often do not seek registration.  This leaves the individual organisation to train and deem as competent their professional and lay counsellors.   With the increasing cry for counselling, there is a corresponding need for more counsellors who counsel the Christian way.   This would indicate that, not only is counsellor training a priority but policies and procedures to assess the competency of those already counselling is also necessary.

Implications for pastors and church-based professional counsellors

If the twenty-first century church is to continue to grow both in size and influence, it will embrace the cultural shift that began in the latter half of the twentieth century.    This is a time when, rather than being catapulted into the postmodern paradigm, thoughtful Christians are seeking training in many fields of specific pastoral care, including counselling.   There is a new awareness of the need for training in the area of ethics to prevent even inadvertent misconduct by lay counsellors or professionals.

The time is ripe for large churches to begin to establish professional counselling departments – not just to provide for the needy but to reach out to couples in conflict, those in grief, depression, anxiety and addictions.   There are many other “broken-hearted” who are beginning to tentatively reach out for counselling as never before:  those with sexual addictions, those involved in homosexual lifestyles, ones who struggle with anorexia, and many, many more.   It is obvious that, to provide excellent care for these people with the long term goal of wholeness and holiness, counselling training in these specialised fields is essential.

It has always been the mandate of the body of Christ to be the “people helpers” of the broken-hearted and troubled of this fallen world.   It is time for both lay people and professionals to become equipped to take up this mandate with confidence and skill, to have an understanding of what is required of a counsellor, of the standard of character and integrity that is expected of a person in this role and to have knowledge of the moral and legal responsibilities.   Added to this is the essential expertise in the technique and theory of counselling and adequate supervision.  All these elements combine to make a professional counsellor but those who counsel Christianly have the added dimension of continually seeking to become Christlike.

References and Bibliography

Benner, D. (1998)  Care of Souls.  Grand Rapids, MI.: Baker.

Bridger, F & Atkinson, D. (1998)  Counselling in Context.  London: Darton, Longman and Todd.

Carter, R. B. (1999)  “Christian counselling: An emerging speciality.”  Counseling and Values, 43 (3), pp. 189-199.

Clayton, P. (2000)  The Problem of God in Modern Thought. Grand Rapids, MI.: Eerdmans.

Collins, G. R. (1988)  Christian Counseling.  Dallas, TA.: Word.

Conn, J. W. (1999)  “Spiritual formation.” Theology Today. 56(1), pp. 86-97.

Corey, G. (1996). Theory and Practice of Counseling and Psychotherapy.  Pacific Grove, CA.: Brooks/Cole.

Fouque, P. & Glachan, M. (2000)  “The impact of Christian counseling on the survivors of sexual abuse.  Counseling Psychology Quarterly, 13(2), pp. 201-220.

Grenz, S. J. (1996)  A primer on postmodernism.  Grand Rapids, MI.: Eerdmans.

Hunter, R. J. (2001)  “Spiritual counsel.”  The Christian Century, 118(28), pp. 20-25.

Ingeborg, E. H. (1999)  “Boundaries and the use and misuse of power and authority:  Ethical complexities for clergy psychotherapists.”  Journal of Counselling and Development, no volume number or page number available.

Ivey, A., E., Ivey, M. B., & Simek-Morgan, L. (1997)  Counseling and psychotherapy. Boston: Allyn and Bacon.

Johnson, E. J. (1997)  “Christ, the Lord of psychology.  Journal of Psychology and Theology, 25(1), pp. 11-25.

Jones, S. L. & Butman, R. E. (1991)  Modern Psychotherapies. Downers Grove, ILL.: InterVarsity.

Kirwan, W. T (1984)  Biblical Concepts for Christian Counselling. Grand Rapids, Mich.: Baker.

Mangis, M. W. (2000)  “Spiritual formation and Christian psychology: a response and application of Willard’s perspective.”  Journal of Psychology and Theology, 28(4), pp. 259-262.

McMinn, M. R. & Hall, T. W. (2000)  “Christian spirituality in a postmodern era.”  Journal of Psychology and Theology, 28(4), pp. 251-253.

Moore, T. (1994). The Care of the Soul.  London: Judy Piatkus.

Moreland, J. P & Ciocchi, D. M. (1993)  Christian Perspectives on Being Human. Grand Rapids, MI.: Baker.

Neimeyer, R. A. (1998)  “Social constructionism in the counselling context.”  Counselling Psychology Quarterly, 11(2).135-150.

Sanders, R. K. (ed.) (1997)  Christian Counselling Ethics.  Downers Grove, IL: InterVarsity

Sliverman, W. H. (2000)  “New trends for a new millennium.” American Journal of Psychotherapy 54(3), pp. 312-317.

Smith, R. E. (1993)  Psychology.  St Paul. MN: West.

Snyder, H. A. (1995)  Earthcurrents. Nashville: Abigdon.

Thwaites, J. (1999)  The Church beyond the Congregation.  Carlisle,UK: Paternoster.

Williams, J. R. (1996)  Renewal Theology. Grand Rapids, MI: Zondervan.

Zinnbauer, B.J . & Pargament, K. I. (2000)  “Working with the sacred: four approaches to religious and spiritual issues in counselling.”  Journal of Counselling and Development, 78 (2), 162-172.

©  Renewal Journal #19: Church (2002, 2012)  renewaljournal.com
Reproduction is allowed with the copyright included in the text.

Renewal Journals – contents of all issues

Book Depository –  free postage worldwide
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Amazon –  Renewal Journal 19: Church
Amazon – all journals and books – Look inside

All Renewal Journal Topics

1 Revival,   2 Church Growth,   3 Community,   4 Healing,   5 Signs & Wonders,
6  Worship,   7  Blessing,   8  Awakening,   9  Mission,   10  Evangelism,
11  Discipleship,
   12  Harvest,   13  Ministry,   14  Anointing,   15  Wineskins,
16  Vision,
   17  Unity,   18  Servant Leadership,   19  Church,   20 Life
Also: 24/7 Worship & Prayer

Contents: Renewal Journal 19: Church

The Voice of the Church in the 21st Century, by Ray Overend

Redeeming the Arts: visionaries of the future, by Sandra Godde

Counselling Christianly, by Ann Crawford

Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

The Mystics and Contemporary Psychology, by Irene Alexander

Problems Associated with the Institutionalization of Ministry, by Warren Holyoak

Book Reviews:
Jesus, Author & Finisher by Brian Mulheran
South Pacific Revivals by Geoff Waugh

Renewal Journal 19: Church – PDF

Revival Blogs Links:

See also Revivals Index

See also Revival Blogs

See also Blogs Index 1: Revivals

GENERAL BLOGS INDEX 

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Counselling Christianly, by Ann Crawford:
https://renewaljournal.com/2012/05/20/counselling-christianly-byann-crawford/

An article in Renewal Journal 19: Church:
Renewal Journal 19: Church
PDF

Also in Renewal Journals Vol 4: Issues 16-20
Renewal Journal Vol 4 (16-20) – PDF

 

 

Redeeming the Arts: Visionaries of the Future, by Sandra J. Godde

Redeeming the Arts: Visionaries of the Future

by Sandra J. Godde


Sandra Godde is the Founder and Director of “Excelsia Dance” based in Brisbane, Australia.  “Excelsia Dance” is comprised of a Dance School and a Dance Company that seeks to bring heaven to earth and to become a prophetic voice to the nations.

 

Renewal Journal 19: Church PDF

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Redeeming the Arts: visionaries of the future, by Sandra Godde:
https://renewaljournal.com/2012/05/20/redeeming-the-arts-visionaries-of-the-future-by-sandra-j-godde/

An article in Renewal Journal 19: Church:

 

Overview:
I        The Challenge
II        A Call to Action
III      The Prophetic Task
IV       Strategies for War: A Battle Plan
V       Barriers to Overcome as Artists who seek God’s Glory
VI       The Final Battle for the Arts

I  The Challenge

Where is Christ’s voice in the arts and culture?  Who is bringing the Word of the Lord to this generation?  Where are the Christian artists, visionaries, film-makers, musicians, actors, dancers, and television producers?

Jesus said, “You are the salt of the earth; but if the salt has become tasteless, how will it be made salty again?  It is good for nothing anymore, except to be thrown out and trampled under foot by men” (Matt 5:13, see also Mark 9:50).  Beloved, it is time to know the majesty, the sovereignty, the creativity and the power of our awesome God.

We are in great need of leaders who have a vision for the kingdom of God, a vision that inspires the creation of images and artistic works that will lead people toward Jesus Christ.  Jesus tells us, “You are the light of the world” (Matt 5:14, see also verse 15,16).  The level of peace, joy, compassion, or justice in our world depends very much on whether God’s people are showing it to the world.  All of the arts have tremendous subliminal power to affect cultures and shape history.

The church has, for the most part, underestimated and misunderstood the importance of the arts as a medium for the Spirit of God to usher in his kingdom.  It is God’s ultimate purpose to bring all kingdoms (even the performing arts arena) under his rulership.  Scripture tells us “You have put all things in subjection under his feet.  For in subjecting all things to him, He left nothing that is not subject to him.  But now we do not yet see all things subjected to him” (Heb 2:8).  And God promises us that he will reign over all things in the future: “the kingdom of the world has become the kingdom of our Lord, and of his Christ; and he will reign forever and ever” (Rev 11: 15b).

Artistic expression is a part of life.  Art in all its forms is pervasive and an essential element of our environment.  The works of significant artists are powerful and influential.  They often guide and instruct the culture in which they are birthed.  Artistic works can weaken or destroy the civilisation in which they were created.

The arts can enlarge or trivialise the imagination.  Therefore the arts are not neutral; they impact us, and we need to be aware of what they are doing.  Art inescapably affects us.  Even unworthy forms are always making their impact on society.  So what are we, as believers, going to do about this fact?  Our place as Christians in this world is meant to be an active one that affects our generation.

We are in a battle for the hearts and minds of people on a global level.  We are being bombarded on every front, especially through the media, with images and ideas that are anti-God.  Have you ever asked yourself why Harry Potter and endless movies about the supernatural are allowed to take such a stronghold?  Has the false theology of religiosity deterred the artist and the visionary from the midst of contemporary Christian culture, leaving big holes for the enemy to stake his territory?  Have we made the mistake of defining ourselves only through negatives?  What do we stand for?  Are we providing a true creative alternative to the culture of our day?

II. A Call to Action

God has called us to redefine the enemies’ boundaries.  “The Son of God appeared for this purpose, that He might destroy the works of the devil” (1 John 3:8b).  We are to be on the offensive in establishing God’s kingdom on earth as it is in heaven.

Song, dance, drama and the visual arts are capable of being some of the greatest offensive weapons we have in the body of Christ.  In a highly audiovisual generation that is becoming increasingly multimedia oriented in its language, God desires to pour out his divine creativity to captivate the imaginations of this generation.  He needs willing and devoted vessels to do so.  Worshipping warriors are required for the job.  Prophetic evangelism is the way of the future.

We have a responsibility to participate in the affairs of humanity in a positive way, to the glory of our Father.  The world should be aware of our presence in the earth (Matt 5: 16) and reap benefits from our very existence as Christ’s ambassadors on earth.  The promise to Abraham was that he would become a great and mighty nation and in him all the nations of the earth would be blessed (Gen 18:18).

So we must ask ourselves, how are we serving our generation and leading the way to life and godliness through Jesus Christ?  We must understand that there is a spiritual element to all human affairs and history.  When God’s people are apathetic and do not intercede or stand up for what is right, evil is allowed to gain control of a society.

As Christians we are to be concerned about the fundamental issues of life and the moral and physical condition of our society.  What was going on in the spiritual realm during the tragic events of September 11, 2001?  What was God saying in the aftermath when many stopped to listen?  What is the Lord saying today – to you, your family, your community, and your nation?  Beloved, we need to know something of the heart of God regarding these issues if we seek to be relevant to those around us.

III  The Prophetic Task

The prophetic task of the arts is to break the silence and speak the truth.  It is to let the world know that Christ is alive and he is not silent.  So, what does God require of us?  Micah 6:8 tells us “….  to do justice, to love kindness, and to walk humbly with your God”.  By our obedience we can help establish justice.  By our boldness and our devotion to Christ we can unveil injustice and oppression and expose social, political and religious evils.

We can preach repentance to win people back into right relationships with God, and with one another.  We can speak of his endless love and mercy.  The prophetic task also involves energising God’s people by offering them God’s version of reality:  His perspective is the ultimate reality.

We can only know this by His Spirit and through prayer and the study of His Word.  We can show God’s possibilities through faith; offer God’s hope in hopeless situations; and encourage people to walk in new levels of obedience and abundant life.  By following the ways of God there is indeed the possibility of real justice, love, acceptance, forgiveness and healing.  There is a great need to restore God’s people to fullness of life and implant a living hope within them that will withstand all the storms of this life.

The means of mass communication is expanding and what is transmitted through the air waves is vying for your attention.  We need to continually pray that God would raise up an army of creative artists and visionaries to lead the way back to the Lord and to conquer and outwit the enemy in his plan to steal the hearts and minds of this generation.  We have a mandate to be the voice of God and speak his truth to our own generation.  Our message must embody what God is doing now and proclaim what God is saying to this generation.  His love endures forever and His character is utterly consistent but He is also creative and unpredictable in the way He reveals Himself.  We need to be constantly in prayer to know the heart and mind of God and to be able to know and implement His strategies.

The arts can indeed be on the front-line in global evangelism, winning hearts and minds to Jesus Christ.  The enemy of our souls understands the importance of creativity and uses it to compel mankind to rebel against God.  Are we going to allow millions of  young people to fall under the spell of the Dark Prince?  How can we prevent this?  We need a vision of the infinitely, superior, awesome Creator who sings a much sweeter and deeper and purer song to captivate our hearts and our souls.

Beloved, has not God promised his children power to transform their society by calling into question the world’s ideas and philosophies (Rom 12:2)?  We have been given spiritual weaponry to bring down every thought and idea that exalts itself above the knowledge of God.  We need a vision of the awesome, loveliness of Christ; the earth shattering power of a holy God; and the universal power of the cross of calvary.  Where there is no vision, the people perish (Prov 29: 18).

The eternal plan of God is the summing up of all things in Christ, things in the heavens and things upon the earth (Eph 1 :9-10).  In the times to come, creativity and boldness will exemplify the front-line in the battle for mankind.  And it will be the people who know their God that shall be strong and do great exploits to the glory of God (Daniel 11 :32b).  The reward of the harvest will not be for those that sleep or doubt or criticise but for those who turn to God with a glowing faith and allow Him to be all in all.

IV  Strategies for War: A Battle Plan

Our objective is to take the gospel to all people throughout the world and to make disciples of all nations.  We must constantly refocus our attention to make sure we are on track.  We are to win people to Christ and help them become obedient to all that God has commanded.  Battles are won when we concentrate our efforts rather than dissipate our energies in too many directions.  So seek God for your place in His plan and then be careful to obey all that He shows you.  Remember that God has a body of believers and we are all to play a significant part in His overall plan.

Security involves knowing about your enemy and having continual protection against him.  It also means having a final line of defence past which the enemy cannot penetrate.  For us, this is the blood of the Lamb and the word of our testimony.  I believe there are very specific powers and principalities that have controlled the performing arts arena for a long time, and we need to identify what these are and advance forward to conquer these ruling authorities and dislodge them from the high places of power.

We can’t afford to waste time and energy fighting the wrong enemy, for example, criticizing and competing with one another.  It’s time to know the real enemy and expose him, for our fight is not against flesh and blood but against principalities and powers in the spiritual realm (Eph 6:12).

V  Barriers to Overcome as Artists who seek God’s Glory

The following ideas are taken from Scott MacLeod’s book entitled Snakes in the Lobby in which he documents a vision the Lord revealed to him regarding the state of the Christian Music Industry and the powers that were seeking to weaken their witness to the world.  I believe they apply equally to the whole performing arts arena.  Let’s now look at the enemies of our soul with the purpose of identifying and uprooting that which is holding us back from being all that God intended for us to be as artists.  In order to reflect the glory of our Father we need to be cleansed, purified, and yielded to God so we can mirror His eternal nature.

Scott MacLeod’s vision entailed a lobby full of Christian artists talking and networking with each other and also showed a plethora of snakes which represented different powers or spirits that were present, drawing people away from a pure devotion to Christ.

The largest snake was SELF PROMOTION.  This snake inspired his victims with a hunger to be bigger and bigger.  His influence seemed to be ubiquitous.  This could be otherwise stated as SELF INTEREST, an excessive longing to be known and recognised by others.  It is the main barrier between us and God’s kingdom.  It is the striving to establish our own kingdom instead of building God’s kingdom.  I believe that to overcome this very deep, magnetic pull that we all struggle with, requires a very deep and real knowledge of God’s love for us personally.  When we understand who he is and how infinitely superior he is to us, we can rest in his love for it is more than sufficient for us, and we are content to be hid in the beloved, and then we concentrate fully on building his kingdom, having been fully convinced of his worthiness and greatness.  Our own need is met in him.

The second snake to appear was LUST.  This was the charmer, the chameleon, changing colours and appearance according to the desires of those under its power.  This snake had a hypnotic quality, drawing in its victims by deceptive flattery with the promise of gaining attention and power for themselves by drawing upon his power.  Again, this snake appeals to the self-conceit in all of us and must be resisted by reckoning ourselves dead to self and self interest.

The next two snakes were intertwined with each other and they were PRIDE and INSECURITY.  These spirits are characteristically found together and cause their victims to vacillate between the two.

One minute they are puffed up with pride and self importance and the next they are wallowing around in the dust with a woeful self-image.  Both extremes are ungodly and lack humility.  These spirits of pride and insecurity bring misery to those ensnared by them and unfortunately it is hard to break loose from them because pride won’t allow the victim to admit any kind of weakness, insecurity, or feeling of failure.  Humility and contriteness of heart is the key to deliverance from these strongholds.  Humbling yourself before Almighty God will allow you to receive a healthy self-image based on God’s Word and a reverential fear and respect for The Lord of Hosts.

The next snake to appear was THE FEAR OF PEOPLE.  This spirit caused its victims to only be concerned about who was who and how they were being perceived by others.  It is a very nervous and agitated spirit that ensnares the one it holds in its power.  It is a spirit of bondage that leads to death as the fear of man prevents us from rightly fearing God.  It often causes its victims to be paralysed with fear.  The remedy to the fear of man is to fear God – to have a revelation of the holiness of God that causes you to reverence him.

On the roof of the lobby was yet another snake called JEALOUSY.  This is the spirit of envy that causes its victim to bum up inside with fury and covetousness.  It attacks the high places because it wants these high places for itself.  It spurs one on with a competitive spirit which is contrary to the spirit of Christ.

There were other smaller snakes hovering around the periphery of the room.  They were bitterness, criticism, unforgiveness, self-pity, and self-righteousness.  All these spirits cause spiritual blindness and make us helpless and vulnerable to the enemy’s attack.  This vision was revealed to show us how we all unknowingly can fall under the powers of the Great Serpent.

The most respectable snake to appear was the SPIRIT OF RELIGION.  This snake had a thirst for power and control and included many of the other qualities of pride, insecurity, lust, jealously, self-promotion, fear of man etc.  They were all hidden in this big white snake.  It is the spirit of self-righteousness and religious pride, an insidious and deceptive power that creeps into the church from time to time.  Unchecked this spirit will lead to a spirit of murder.  It causes people to do evil or tolerate it, and all along believe they are doing right and even doing God’s service.

Later the SPIRIT OF DEATH made an appearance and caused its victims to be overcome with despair and hopelessness.  It causes people to give up, to lose faith, and can result in suicide or other self-destructive behaviour.  It can only be overcome with the blood of Jesus and his resurrection power.

Now, we are all probably familiar with these spirits because they have sought to overcome us all at various times.  God, in His mercy, reveals these things to us that we might understand and know the poverty of our own spirits and turn to him with utter dependence and reverence.  Our gracious Lord reveals these things in our own hearts first, so we can uncover all that is contrary to faith and walk in his light which is the truth that will set us free.  God’s conviction comes so as we can choose him and be free from our sin, our self-life, and this world.  Being cleansed by his blood and appropriating the power of the cross delivers us from all this wickedness and anti-God sentiments that try to control us.

Humility is something we are required to cultivate.  Don’t ask God to humble you – humble yourself under His mighty hand.  Humility leads to grace and grace leads to real love and compassion for others who are still spiritually blind.  The true light of God’s piercing Holy Spirit renders all other powers inoperative.  These snakes are not afraid of you when you are hiding in your own darkness and deception but when you confess the sin in your heart and turn from it, God’s holy presence takes over possession of your soul and sin cannot survive in that environment.  Then, you are equipped and prepared to face the outside enemies.

Serpents don’t engage with you in battle when they see you are properly clothed in the armour of God.  They are scared of the blood of Jesus and the Word of God spoken with faith.  Your faith and fearlessness is terror to them because they know of their condemnation by the righteous judge.

Therefore, to walk in the authority needed to resist evil, one must be fully surrendered to God.

Let love and truth conquer you first before you venture out to conquer spiritual territory for the cause of Christ.  You cannot do it on your own.  You cannot do it without Him.  Learn to allow God to live in you and make his abode in you.  Learn to love as the Father loves.  Can you love your enemies yet?  Can you bless those who curse you?  Can you forgive those who have offended you?  Are you careful to preserve the bonds of fellowship within the body of Christ?  Don’t attempt to do the work of God without the power of God.  Let Christ have his way deep in your soul, transforming your character into His likeness, and equipping you with power from on high.

VI  The Final Battle for the Arts

The present reality is that the prince of darkness is operating like the Pied Piper in the performing arts realm.  He is the power behind a large portion of the music and video industry seeking to shape people’s perception of reality according to his anti-God sentiments and his hatred for the saints of God.  There are many ensnared by the hypnotic trance of this prince that was once the covering worship angel of God.  But now Lucifer has become Satan and his perverted gifts have brought him down to earth with a fury.  His goal is to obliterate anything precious to Almighty God who has become his arch enemy.

Many follow God’s enemy, singing the songs and doing the dances of Babylon.  The ways of the world are opposite to the ways of God.  If you love the world, the love of the Father is not in you (1 John 2:15).  Even many of the sons and daughters of God have chased after the creativity of the world and are now under the curse of the prince of the power of the air.  They have become the tail and not the head.  They have stolen glory for themselves and not given glory to God.  They have used their gifts for their own gain, worshipping and serving worldly things like prestige, popularity, money, music and dance.  They have coveted the praises of people instead of the approval of God.  They have had divided hearts.  They have left their first love.  And God is grieved.

God is looking for worshippers in spirit and truth.  His eyes roam the whole earth looking for hearts that are perfect toward him.  The Pied Piper is hungry to keep his spiritual territory because he knows the tremendous power of music and the arts.

Beloved, the Lord is calling us to “come out of her”.  The Lord is calling His artists to come out of Babylon, “the ways of this world”, and tap into the infinite, creativity of the true and living God.

The Lord is calling all those who have ears to hear to stand before the presence of the Living God, and drink in his revelation and wisdom and inspiration to take the Word of the Lord and feed it to the people, lest they perish under the spell of the Dark Prince.  God is looking for people to be his voice.  Are you willing?  I believe we have to understand what it means to fear God, to walk in his wisdom, to hear his voice, and to speak it boldly and without fear.

The Holy Spirit is wanting to inspire his people with songs and dances of deliverance, healing, and comfort.  When we tap into the inspiration that comes from heaven through prayer, our creative works bring life, and connect people spirit to spirit.  People can then taste and see that the Lord is good.

All of creation groans for the sons and daughters of God to arise and take their proper authority in the earth by allowing the Lordship of Christ to rule their lives and take over their wills.  True worship involves all of our beings and all of our faculties.  It is a matter of Lordship – unashamedly declaring Christ as Lord of all.  We are transformed as we worship.  The Holy Spirit of God brings genuine love in our hearts for others and a sense of community and harmony with one another.

When we seek God for our creativity and inspiration, he charges us with new energy; when we wait upon the Lord, he renews our strength and causes us to rise up on the wings of an eagle.  The song and movement of praise and rejoicing in heaven is contagious.  There is no fear, no self-consciousness, no inhibitions or bondage.  Praise frees us.

Spiritual strongholds are demolished, walls of hostility and division fall, resentment, bitterness and unforgiveness cannot breathe in the atmosphere of heaven and praise.  God restores our soul.  We begin to laugh and dance and sing like carefree children again.  Where the Spirit of the Lord is, there is liberty (2 Cor 3:17).

God is calling forth an army of worshipping warriors who have first conquered the battle in their own hearts and unequivocally given the reigns of their lives to Christ and are ready and willing to follow the Master’s bidding.  Soldiers must be obedient.  They must be trained, disciplined, and ready to follow commands.  The call comes forward from heaven “Let my people go” so they might worship me in spirit and truth.

We must disentangle ourselves from this world, from self, and from sin and be wholly aligned with the purposes of the Most High God.  Then a powerful and unified army of holy warriors will emerge all over this earth to cover it with the Word of God and the good news of the gospel.  Then he will Come!  Christ will return.  But not before his gospel is spread all over the earth.

Music and art are primary ways of communicating within our culture.  Art is a language that transcends barriers of age, religion, sex, politics, etc., and reaches to the heart.  It is a language that uses images, symbols, colour and sound to evoke universal responses from our psyche.  We cannot afford to dismiss this means of communication.  Our enemy certainly has not.

The anointed arts are one of the most powerful evangelism tools the Lord has given us.  May his artists, filled with the inspiration of heaven, the power of the Spirit, and the glory of God resting in their characters, carry the message of the gospel and the presence of our Lord to every corner of this earth.  Who will stand and volunteer for the job?

Reference:  MacLeod, Scott.  1998.  Snakes in ihe Lobby. Morning Star Publications, Charlotte, NC. U.S.A.

© Sandra Godde, 2002.
189 Gaskell Street
Eight Mile Plains, Brisbane  QLD  4113
Australia.
Ph: 07 3841 4773
International:  617 3841 4773
E-Mail: heaven7@bigpond.net.au

©  Renewal Journal #19: Church (2002, 2012)  renewaljournal.com
Reproduction is allowed with the copyright included in the text.

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Contents: Renewal Journal 19: Church

The Voice of the Church in the 21st Century, by Ray Overend

Redeeming the Arts: visionaries of the future, by Sandra Godde

Counselling Christianly, by Ann Crawford

Redeeming a Positive Biblical View of Sexuality, by John Meteyard and Irene Alexander

The Mystics and Contemporary Psychology, by Irene Alexander

Problems Associated with the Institutionalization of Ministry, by Warren Holyoak

Book Reviews:
Jesus, Author & Finisher by Brian Mulheran
South Pacific Revivals by Geoff Waugh

Renewal Journal 19: Church – PDF

Revival Blogs Links:

See also Revivals Index

See also Revival Blogs

See also Blogs Index 1: Revivals

GENERAL BLOGS INDEX 

BLOGS INDEX 1: REVIVALS (BRIEFER THAN REVIVALS INDEX)

BLOGS INDEX 2: MISSION (INTERNATIONAL STORIES)

BLOGS INDEX 3: MIRACLES (SUPERNATURAL EVENTS)

BLOGS INDEX 4: DEVOTIONAL (INCLUDING TESTIMONIES)

BLOGS INDEX 5: CHURCH (CHRISTIANITY IN ACTION)

BLOGS INDEX 6: CHAPTERS (BLOGS FROM BOOKS)

BLOGS INDEX 7: IMAGES (PHOTOS AND ALBUMS)

BACK TO MAIN PAGE

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Redeeming the Arts: visionaries of the future, by Sandra Godde:
https://renewaljournal.com/2012/05/20/redeeming-the-arts-visionaries-of-the-future-by-sandra-j-godde/

An article in Renewal Journal 19: Church:
Renewal Journal 19: Church
PDF

Also in Renewal Journals Vol 4: Issues 16-20
Renewal Journal Vol 4 (16-20) – PDF