How should we lead the church?

In this Pneuma Review conversation, Christian counselor, Dr. Eric Scalise answers this question by saying that ministry leaders need to recognize how pastoral ministry causes stress and how they need to develop a plan for self-care.

Pastors and ministry leaders, much like those who work in the caregiving professions, are often thought of as being compassionate people. Indeed, many of us who feel called into the ministry readily identify with the compassion of Christ as He related to those around Him. Webster’s Collegiate Dictionary defines the term compassion as a “sympathetic consciousness of others’ distress, together with a desire to alleviate it.” It comes from the Latin word, compat, which means to suffer with. Much of the research on this subject underscores the critical importance of the helping relationship and pastors are frequently in close proximity to the emotional suffering and resulting grief of those they minister to. Herein lies both a potential problem (increased stress and burnout), as well as a wonderful opportunity (to function as God’s ambassadors of reconciliation). Some leaders burn out. Some rust out. And some finish out. May God grant us the mindset of Paul when he said, “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7) and, “…nor do I count my life dear to myself, so that I may finish my race with joy…” (Acts 20:24a).

How do you sustain joy along the way? When the unexplainable, the unpredictable, or traumatic event takes place, theological rulebooks are often inadequate when a response of compassion is required. This is because compassion, to be effective, must likewise be visible. The teaching of Scripture is to “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matt. 5:16). Yet, the goal is to remain “salt” and “light” in the face of alcoholism, drug use, grief and loss, depression, marital discord, separation and divorce, child abuse, sexual addiction, parenting struggles, unemployment, financial stress—and the list could go on. These are the day-to-day issues that people bring to us when seeking guidance and help. At times, the impact that accompanies the sheer level of pain we are confronted with can overwhelm even the most capable and mature leaders. A primary challenge for those who live and function in a ministry role, is the simple reality that self-care is something pastors tend to focus on when it pertains to their congregations and not necessarily to themselves. The question then becomes, not only how do I finish the race God has ordained for me, but how do I finish well?

The Lord gave me a wonderful life lesson a few years back while flying overseas to speak with over a thousand pastors at conference on, of all things, stress and burnout. It had been a particularly chaotic and hurried week leading up to my departure. On top of that, making difficult connections in multiple airports due to weather conditions was not what I had in mind. When I finally boarded my last international flight, I managed to grab a newspaper and was ready to slow down and relax. If you travel frequently as I do, you may tend to politely ignore the flight crew as they go over airplane rules, seatbelts, emergency exits, and the like.

A Review of Amos Yong’s The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology by Pastor Rony Reyes.

Amos Yong, The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology (Baker Academic, 2005).

Amos Yong is an adroit theologian and a role model for young Pentecostal theologians in the twenty-first century. As Pentecostals seek to define their identity, Yong describes a Pentecostal theology from a pneumatalogical perspective. The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology¹  seeks to develop a Pentecostal theology by revisiting traditional views on Soteriology, Ecclesiology, Ecumenism, World Theology, Discernment, and Theology of Creation from a fresh perspective of the person and work of the Spirit. This book surveys how the Spirit works in different Pentecostal context around our globe. The title of his book emphasizes the new inclusiveness that is in distinctive Pentecostal Theological traditions. Throughout the book, I found Yong asking the overarching question, what does salvation mean to Pentecostals (in Latin America, Asia, Africa, the Caribbean, and the African Diaspora), and how has this been manifested and experienced.

Yong survey of Pentecostalism across the globe, it was interesting to discover how Latin American Pentecostalism engages social issues. Yong praises the efforts of two former Guatemalan Pentecostal/Evangelical presidents, Efrain Rios Montt, and Jorge Serrano (pp. 35-36). Although, I agree with Yong that Pentecostals need to be involved in politics, the question still remains how involved should the Pentecostal believer be in his/her motivation to social justice. In addition, how sensitive should they be toward others who have a different political and religious view?

In the case of Rios Montt, his political and religious views caused a great deal of disunity and conflict against Catholic believers. His views were so divisive that the Guatemalan army ended his presidency. Montt’s political motivations did not respect fellow human beings. Should not Pentecostal political involvement be an act of love that respects other human beings?

President Jorge Serrano was also disrespectful to his fellow citizen. He was not religiously sensitive to the natives of Guatemala. Serrano came into his presidency with his Pentecostal/Evangelical views declaring “Christ Jesus Lord of Guatemala.” In his political campaign he sought “to free the country from a curse relating to pre-Christian religion,” [Mayan Religion] (pp. 36). Based upon these examples, how can we balance Pentecostal political involvement and Pneumatological theology of religions in order to avoid demonizing other religions for political reasons?

Amos Yong

In chapter 2, Yong further develops his Pneumatological soteriology discussing the saving work of the Spirit in transforming human lives, and “restoring humans to a relationship with God, to each other, and to their habitats” (pp. 117). The second explanation of his Pneumatological soteriology is that salvation is “a holistic and dynamic process: I was saved (justification), I am being saved (sanctification), and I will be saved (glorification)” (pp. 118). The third explanation is “the ongoing debate about whether the baptism in the Holy Spirit is understood as a conversion-initiation experience or a second (sanctifying) or even third (empowering) work of grace” (pp. 118). These three main explanations of his Pneumatological soteriology, can be summarized, “Salvation is a holistic transforming work of the Spirit on the human being that brings healthy relationships together by God’s Spirit.” Is this explanation of salvation sufficient and the only one within the Pentecostal experience? Could there be another manifestation of the Spirit by which salvation can be known?