Pastors, You Are True Heroes 19 - gbs.edu

OCTOBER 2008Volume 120 No. 7

FEATURES

The Unbusy Pastor 5by Eugene H. Peterson

How To Care For Your Pastor And His Family 8by Jim Olsen

Go For It! Dream Big Dreams! 13by H.B. London, Jr.

The Pastor’s Priestly Ministry 14by Darius L. Salter

Pastor, What About Your Own 17Spiritual Life?by John M. Drescher

Pastors, You Are True Heroes 19by Mark Eckart

DEPARTMENTS The Editor’s View 2The President’s Page 3Letters To The Editor 4News From The Hilltop 10Revivalist Family 10

EDITORLarry D. Smith

STAFFKevin Moser, art director, managing editor

Brandon Hilligoss, graphic designer, production manager

Jon Plank, graphic designer, webmaster

God’s Revivalist and Bible Advocate (ISSN 0745-0788) is published nine times ayear for $10.00 per year ($28.00, Canada; $45.00, foreign countries) by theRevivalist Press of God’s Bible School, College and Missionary Training Home,1810 Young Street, Cincinnati, Ohio 45202. Periodical postage paid atCincinnati, Ohio, and at additional mailing offices. POSTMASTER: send addresschanges to God’s Revivalist and Bible Advocate, 1810 Young Street,Cincinnati, Ohio 45202.

God’s Revivalist and Bible Advocate, the official organ of God’s Bible School, is amagazine founded by Martin Wells Knapp in July of 1888. We seek to proclaimthe good news of salvation; to stir a revival spirit among Christians; to stimulateChristian growth and responsible Christian living; to present the happenings andinterests of God’s Bible School.

Please obtain permission before reprinting any articles from God’s Revivalist andBible Advocate. Unsolicited manuscripts are welcomed, but not returned.

God’s Bible School and College seeks to glorify God and to serve His Church byproviding higher education centered in Holy Scripture and shaped by Wesleyanconviction, thus preparing faithful servants to proclaim Jesus Christ and spreadscriptural holiness throughout the world.

God’s Bible School and College does not discriminate on the basis of age, race,color, national or ethnic origin, or against otherwise qualified handicapped per-sons in its admission of students or employment of its faculty and staff.

Contact us by telephone at (513) 721-7944 (Revivalist Press, ext. 1351); byfax at (513) 721-1357; by email at [email protected] or [email protected] us online at www.gbs.edu or www.godsrevivalist.com.

COVER PHOTO ©2008 istockphoto.com #5870937 and #663119

CONTENTS

GOD’S REVIVALIST and BIBLE ADVOCATE

02

We must save our holiness heritage, not as a bee perfectlyembalmed in amber, but as a trusted signpost pointing toour future. This demands, first, that we reconsider whatour treasure really is, as we emphasized last month. Butthere are two other steps that we must also take.

BEES IN AMBER Part II

II. WE MUST RECONNOITER

T o reconnoiter is to survey an enemy’s operations formilitary purposes. Let us now candidly make thatattempt, for in order to preserve our heritage we

must identify those forces threatening to take it from us. 1. Historical Drift. Remember the old repeated

sequence: man, movement, machinery, monument. Godcalls a prophet to forge a new movement to bring renewalto His Church. But in a generation or two, that movementforgets its originating purpose, waters down its commit-ments, and spends most of its energy on organizationalmachinery. Despite official denials, the old focus is gone,and the old force is spent.

This is “historical drift.” We recognize its ravages, first,in the Methodist Episcopal Church, the great-grandmotherof us all, and then in the original holiness movement whichour forebears established to preserve their own spiritualbirthright. That noble coalition, once centered in theNational Holiness Association, is now in such dire collapsethat its own pioneers would hardly recognize the denomi-nations that they founded.

Now in the sixth decade of its existence, theConservative Holiness Movement is increasingly tempted tofollow the same sad and familiar path. This is why weshould listen to those insistent voices within our ranks thatwarn of deteriorating vision, decreasing commitment, anddeclining fervor.

(continued on page 21)➡

LARRY D. SMITH

theeditor’s

view

Alarge number of America’s pastors live on theedge of emotional and physical collapse. Manyof the pastors I talk with are battling a frustrating

fatigue that vacations and off-days won’t cure. Few seemto be able to diagnose the problem, much less prescribea cure.

Are the clergy just a special class of workers whoseoccupation demands so much of them that burnout isinevitable? I don’t think so. Many accountants, nursesand farmers regularly put in 70-hour weeks. Whatabout the single mom who works two jobs to meet theneeds of her struggling family, surviving on just a few

hours of sleep each night? To isolate the clergy as a special class of “over-worked” professionals would neither befair nor accurate.

However, the ministry does carry with it certain occupational hazards. The local church is often a place ofimbedded opinions, unique doctrinal views, carnal ownership and wounded feelings. Not to mention dysfunc-tionalisms of varying degrees in many, if not all, of the families that make up the local congregation. These prob-lems demand long counseling sessions, special prayer times, and well-crafted sermons. In addition, the pastor orhis wife may function as the janitor, groundskeeper, and secretarial staff. Couple this workload with unfair com-parisons to the church across town or the speaking talent of a nationally-known radio preacher, and it comes asno surprise that most pastors suffer with feelings of inadequacy and failure from the outset! Nevertheless, thesefactors are rarely at the core of burnout.

The key to understanding the fatigue factor among pastors lies in understanding that there is a clear distinctionbetween the ministry and all other professions. Spiritual work is vastly different from selling cars, building houses, orplanting crops. The builder or farmer may work a twelve-hour day, retire exhausted, but awake refreshed both men-tally and physically. If more rest is needed, then a relaxing weekend, a round of golf, a good book, or a game ofcheckers might be the answer.

The minister’s work is taxing both mentally and physically, but it is more. His work happens in the spiritual realm,and it draws on his inner spiritual resources. These resources are not renewed simply by a night of rest, a trip to thelake, or family time at the zoo. Replenishing them requires a time of solitude where one can engage the means ofgrace in an unhurried way with God. A life without such a time easily becomes destructive.

When one is left to do spiritual work with just human resources, doing becomes more important than being, andresults become more important than the people we serve. The pastor who possesses a dynamic personality or whohas a great deal of natural giftedness may hide this deficit for some time; but in the end it will shrivel his soul, frayhis emotions, and exhaust him physically. The least that can happen is burnout—the worst is ministerial failure.

Is there an answer? Yes! First, ministers need to commit to a time of vigorous exercise to support both physicaland emotional health. Second, they need to commit to creative time that stimulates the mind and lifts the spirit. Ifall a pastor ever does is what he or she has to do, then stagnation sets in and meaninglessness is the result. (p12)➡

OCTOBER 2008

03

thepresident’s

page

PASTOR, REMEMBER YOURSABBATH DAY!

by Michael R. Avery, President

TO THE EDITOR

Letters should be addressed to the Editorial Office, 1810 YoungStreet, Cincinnati, Ohio 45202, or emailed to [email protected] reprinted here do not necessarily reflect the opinions of theeditor of God’s Revivalist nor those of the administration of God’sBible School. Names and locations of writers will be withheld at theirspecific request or at the discretion of the editor. We reserve the rightto edit and condense.

SALT OF THE EARTH

The article about salt by Sheila Wolf [“Salt of theEarth,” Summer 2008] ] is excellent. I would be inter-ested in reading a similar article about the oil of theHoly Spirit.

SHARLYN SPLEANEmail

PARENTS, LISTEN UP!

President Avery’s article “Parents, Listen Up!”is so needed! As a parent that has put three (soonfour) children through college (GBS), I am wellaware of what kind of financial commitment ittakes, but our children are worth it! I will selleverything I have to see my children “learn howto live,” in President Avery’s words. I believe allof our Holiness Bible colleges would beoverflowing with students if church leaders wouldstart talking more about this issue in theirchurches. Thanks for this timely article!

PAUL FRYEmail

Thank you so much for [President Avery’s]wonderful article in the summer edition of God’sRevivalist, “Parents Listen Up.” I believe in Biblecollege. As a young person, I always longed to goto Bible college but was not able. Because ofthat longing in my own heart, I desperatelywanted my own children to have that privilege. Iam thankful that each of my six children areserving God today, and I believe Bible collegehas been one of the reasons why. My youngestson has just completed his first year, and Ialready see him growing in his walk with God.His teachers are becoming real role models inhis life. I look on and say, “Thank you, (p21)➡


04

“The elders which are among you I exhort…feed the flock of God which is among you,taking the oversight thereof…being exam-

ples to the flock” (I Peter 5:1–3).At ordination services we still read these directives

that point to the basics of every pastor’s ministry: (1)“feed the flock of God,” nourishing the faithful withHis Word and sacraments; (2) “[take] the oversightthereof,” leading them with holy love, shaping themwith holy discipline, and inspiring them with holy wis-dom; (3) “[be] examples to the flock,” modeling them-selves the piety, zeal, and purpose that they preach.

In this issue of God’s Revivalist we honor thosefirst heroic shepherds of Christ’s flock, as well as allthose who follow them in the long and noble line ofpastors marching down through 20 centuries to thepresent moment. October is Pastor’s AppreciationMonth, and here you will find a variety of materialsthat we hope will affirm, challenge, and encourage“the elders which are among you.”

Please note that at the bottom of the pages we havefeatured GBS alumni who serve as faithful pastors. Eachtribute includes the pastor’s photograph, his year ofgraduation, his years in service, and a comment by oneof his parishioners or someone else close to him. Wecould have chosen many pastors equally worthy, for allover the world our graduates are bringing in the harvest;but space limitation makes this impossible, and so weemphasize these as representative of all the rest.

Pastors, your work is difficult and demanding. Butthe reward will be magnificent. “And when the chiefShepherd shall appear, ye shall receive a crown ofglory that fadeth not away.”—LDS

INTRODUCTION TO THIS ISSUE

EDWIN MESSERSCHMIDTGraduated 1940 | 68 Years in Ministry

“He exemplifies John Wesley’s statement, ‘You havenothing to do but to save souls.’”

T he one piece of mail cer-tain to go unread into mywastebasket is the letteraddressed to the “busy

pastor.” Not that the phrase doesn’tdescribe me at times, but I refuse togive my attention to someone whoencourages what is worst in me.

I’m not arguing the accuracy ofthe adjective; I am, though, contest-ing the way it’s used to flatter andexpress sympathy.

“The poor man,” we say. “He’sso devoted to his flock; the work isendless, and he sacrifices himselfunstintingly.” But the word busy is

the symptom not of commitmentbut of betrayal. It is not devotionbut defection. The adjective busyset as a modifier to pastor shouldsound to our ears like adulterousto characterize a wife or embez-zling to describe a banker. It is anoutrageous scandal, a blasphe-mous affront.

Hilary of Tours diagnosed ourpastoral busyness as irreligiosa sol-licitudo pro Deo, a blasphemousanxiety to do God’s work for him.

I (and most pastors, I believe)become busy for two reasons; bothare ignoble.

I am busy because I am vain. Iwant to appear important. Signifi-cant. What better way than to bebusy? The incredible hours, thecrowded schedule, and the heavydemands on my time are proof tomyself—and to all who will no-tice—that I am important. If I gointo a doctor’s office and find thereis no one waiting , and I seethrough a half-open door the doc-tor reading a book, I wonder if he’sany good. A good doctor will havepeople lined up waiting to see him;a good doctor will not have time toread a book. Although I grumble

05HAROLD MONROEGraduated 1943 | 50 Years in Ministry

“He was an exceptionally gifted pastor.”

LEVI WHISNERGraduated 1949 | 60 Years in Ministry

“He’s been a true and faithful friend who loves Godsupremely.”

OCTOBER 2008

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about waiting my turn in a busydoctor’s office, I am also impressedwith his importance.

Such experiences affect me. Ilive in a society in which crowdedschedules and harassed conditionsare evidence of importance, so Idevelop a crowded schedule andharassed conditions. When othersnotice, they acknowledge my signifi-cance, and my vanity is fed.

I am busy because I am lazy. Iindolently let others decide what I willdo instead of resolutely decidingmyself. I let people who do not under-stand the work of the pastor write theagenda for my day’s work because Iam too slipshod to write it myself. Thepastor is a shadow figure in these peo-ple’s minds, a marginal person vague-ly connected with matters of God andgood will. Anything remotely religiousor somehow well-intentioned can beproperly assigned to the pastor.

Because these assignments topastoral service are made sincerely, Igo along with them. It takes effort torefuse, and besides, there’s alwaysthe danger that the refusal will beinterpreted as a rebuff, a betrayal ofreligion and a calloused disregard forpeople in need.

It was a favorite theme of C.S.Lewis that only lazy people workhard. By lazily abdicating the essen-tial work of deciding and directing,

establishing values and setting goals,other people do it for us; then wefind ourselves frantically, at the lastminute, trying to satisfy a half-dozendifferent demands on our time, noneof which is essential to our vocation,to stave off the disaster of disap-pointing someone.

But if I vainly crowd my day withconspicuous activity or let others fillmy day with imperious demands, Idon’t have time to do my properwork, the work to which I have beencalled. How can I lead people intothe quiet place beside the still watersif I am in perpetual motion? Howcan I persuade a person to live byfaith and not by works if I have tojuggle my schedule constantly tomake everything fit into place?

MUCH ADO ABOUT THE SIGNIFICANT

If I’m not busy making my markin the world or doing what everyoneexpects me to do, what do I do?What is my proper work? What doesit mean to be a pastor? If no oneasked me to do anything, whatwould I do?

Three things. I can be a pastor who prays. I

want to cultivate my relationship withGod. I want all of life to be inti-mate—sometimes consciously, some-times unconsciously—with the Godwho made, directs, and loves me.And I want to waken others to thenature and centrality of prayer. I wantto be a person in this community towhom others can come without hesi-tation, without wondering if it is ap-propriate, to get direction in prayerand praying. I want to do the originalwork of being in deepening conver-sation with the God who reveals him-self to me and addresses me byname. I don’t want to dispensemimeographed hand-outs that de-scribe God’s business: I want to wit-ness out of my own experience. Idon’t want to live as a parasite on the

first-hand spiritual life of others, butto be personally involved with all mysenses, tasting and seeing that theLord is good.

I know it takes time to develop alife of prayer: set-aside, disciplined,deliberate time. It isn’t accomplishedon the run, nor by offering prayersfrom a pulpit or at a hospital bed-side. I know I can’t be busy and prayat the same time. I can be active andpray; I can work and pray; but I can-not be busy and pray. I cannot beinwardly rushed, distracted, or dis-persed. In order to pray I have to bepaying more attention to God thanto what people are saying to me; toGod than to my clamoring ego.Usually, for that to happen, theremust be a deliberate withdrawalfrom the noise of the day, a disci-plined detachment from the insa-tiable self.

I can be a pastor who preaches. Iwant to speak the Word of God that isScripture in the language and rhythmsof the people with whom I live. I amgiven an honored and protected timeeach week to do that. The pulpit is agreat gift, and I want to use it well.

I have no interest in “deliveringsermons,” challenging people to facethe needs of the day or giving bright,inspirational messages. With the helpprovided by scholars and editors, Ican prepare a fairly respectable ser-mon of either sort in a few hourseach week, a sermon that will passmuster with most congregations.They might not think it the greatestsermon, but they would accept it.

But what I want to do can’t bedone that way. I need a drenching inScripture; I require an immersion inbiblical studies. I need reflective hoursover the pages of Scripture as well aspersonal struggles with the meaningof Scripture. That takes far more timethan it takes to prepare a sermon.

I want the people who come toworship in my congregation eachSunday to hear the Word of God


06PAUL RINESGraduated 1954 | 54 Years in Ministry

“A faithful servant, committed to the Word.”

GLEN REIFFGraduated 1957 | 51 Years in Ministry

“He has a heart to win souls and train leaders.”

preached in such a way that theyhear its distinctive note of authorityas God’s Word, and to know thattheir own lives are being addressedon their home territory. A sound out-line and snappy illustrations don’tmake that happen.

This kind of preaching is a cre-ative act that requires quietness andsolitude, concentration, and intensi-ty. “All speech that moves men,”contends R.E.C. Browne, “was mint-ed when some man’s mind waspoised and still.” I can’t do thatwhen I’m busy.

I can be a pastor who listens. Alot of people approach me throughthe week to tell me what’s going onin their lives. I want to have the ener-gy and time to really listen to them sothat when they’re through, theyknow at least one other person hassome inkling of what they’re feelingand thinking.

Listening is in short supply in theworld today; people aren’t used tobeing listened to. I know how easy itis to avoid the tough intense work oflistening by being busy—as when Ilet a hospital patient know there areten more people I have to see. (Haveto? I’m not indispensable to any ofthem, and I am here with this one.)Too much of pastoral visitation ispunching the clock, assuring peoplewe’re on the job, being busy, earningour pay.

Pastoral listening requires unhur-ried leisure, even if it’s only for fiveminutes. Leisure is a quality of spirit,not a quantity of time. Only in thatambiance of leisure do persons knowthey are listened to with absoluteseriousness, treated with dignity andimportance. Speaking to peopledoes not have the same personalintensity as listening to them. Thequestion I put to myself is not, “Howmany people have you spoken toabout Christ this week?” but “Howmany people have you listened to inChrist this week?” The number of

persons listened to must necessarilybe less than the number spoken to.Listening to a story always takesmore time than delivering a message,so I must discard my compulsion tocount, to compile the statistics thatwill justify my existence.

I can’t listen if I’m busy. Whenmy schedule is crowded, I’m notfree to listen: I have to keep my nextappointment; I have to get to thenext meeting. But if I provide mar-gins to my day, there is ample timeto listen.

THE MEANS TO THE MARGINS

“Yes, but how?” The appoint-ment calendar is the tool with whichto get unbusy. It’s a gift of the HolyGhost (unlisted by St. Paul, but a giftnonetheless) that provides the pastorwith the means to get time andacquire leisure for praying, preach-ing, and listening. It is more effectivethan a protective secretary; it is lessexpensive than a retreat house. It isthe one thing everyone in our societyaccepts without cavil as authorita-tive. The authority once given toScripture is now ascribed to theappointment calendar. The dogma ofverbal inerrancy has not been dis-carded, only re-assigned.

When I appeal to my appoint-ment calendar, I am beyond criti-cism. If someone approaches meand asks me to pronounce the invo-cation at an event and I say, “I don’tthink I should do that; I was planningto use that time to pray,” theresponse will be, “Well, I’m sure youcan find another time to do that.”But if I say, “My appointment calen-dar will not permit it,” no furtherquestions are asked. If someone asksme to attend a committee meetingand I say, “I was thinking of takingmy wife out to dinner that night,” theresponse will be, “But you are verymuch needed at this meeting; could-n’t you arrange another evening withyour wife?” But if I say, “The appoint-

ment calendar will not permit it,”there is no further discussion.

The trick, of course, is to get tothe calendar before anyone elsedoes. I mark out the time for prayer,for reading, for leisure, for thesilence and solitude out of whichcreative work—prayer, preaching,and listening—can issue.

I find that when these centralneeds are met, there is plenty of timefor everything else. And there is muchelse, for the pastor is not, and shouldnot be, exempt from the hundredmenial tasks or the administrativehumdrum. These also are pastoralministry. But the only way I havefound to accomplish them withoutresentment and anxiety is to first takecare of the priorities. If there is no timeto nurture these essentials, I become abusy pastor, harassed and anxious, awhining compulsive Martha instead ofa contemplative Mary.

A number of years ago I was abusy pastor and had some back trou-ble that required therapy. I went forone hour sessions three times a week,and no one minded that I wasn’tavailable for those three hours.Because the three hours had theauthority of an appointment calendarbehind them, they were sacrosanct.

On the analogy of that experi-ence, I venture to prescribe appoint-ments for myself to take care of theneeds not only of my body, but alsoof my mind and emotions, my spiritand imagination. One week, in addi-tion to daily half-hour conferenceswith St. Paul, my calendar reserved atwo-hour block of time with FyodorDostoevsky. My spirit needed that asmuch as my body ten years agoneeded the physical therapist. Ifnobody is going to prescribe it forme, I will prescribe it for myself.

Eugene Peterson, The Contemplative Pastor©1998 Wm. B. Eerdmans Publishing Company,Grand Rapids, Michigan. Reprinted by permis-sion of the publisher; all rights reserved.

07PAUL MILLSGraduated 1953 | 50 Years in Ministry

“His care and concern and compassion for the youthand his interest in them are what stand out to me.”

AMOS TILLISGraduated 1959 | 49 Years in Ministry

“A faithful man of God who has shepherded many flocks.”

OCTOBER 2008


08JACK BIMBERGraduated 1963 | 48 Years in Ministry

“He is not a ‘plastic person,’ performing some pastoralrole in a perfunctory manner. He is real!”

ALVIN DOWNSGraduated 1966 | 42 Years in Ministry

“He often goes beyond the call of duty to meet spiritual needs of patients and families.”

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Iam sharing my concern aboutthe way many churches treat—or (should I say more accurate-ly) mistreat—their pastor and

his family. While at God’s Bible School last

fall, speaking at a conference onleadership, I picked up a bookletentitled The Pastor’s Advocate Series:Ministering to the Needs of YourMinister, written by H.B. London, Jr.,and published by Focus on the Fam-ily. I would encourage each churchto obtain enough copies of that littlebooklet for each family in that con-gregation, or as a minimum, one foreach member of its board.

There are var ious topicstreated in that booklet, including:(1) “Time for Restoration and Re-laxation”; (2) “The Right to Pri-vacy”; (3) “Prayer, Love and En-couragement”; (4) “CongregationalParticipation”; (5) “Permission toDream and Lead”; and (6) “Realis-tic Expectations.” There is also asection about providing for thepastor through salary and retire-ment benefits.

This has inspired me to sharesome thoughts taken not only fromthat booklet but also drawn frommy own observations as a laymanfor the past 40-plus years. Let meshare them with you.

1. If a pastor is working full-time for a church, he ought to begiven compensation equal to thepay received by the people heserves. If he is provided with a par-sonage and utilities, then thatshould be taken into consideration.For example, if the annual salary ofthe average layman in a congrega-tion is around $40,000 a year, andthe rental value and utility pay-ments for the parsonage is around$12,000 a year ($1,000 per month),then the cash salary of the pastorshould be approximately $28,000in order to equal the $40,000 annu-al salary of his average lay member.

2. Many lay members havehealth insurance benefits and re-tirement plans provided by theiremployers. A congregation shouldconsider doing the same for its pas-tor. Unfortunately, I have seen thosewho have given their lives to ministrycome down to retirement with onlya small Social Security check to liveon. Annual contributions to a RothIRA for the pastor will go a long wayin providing some financial assis-tance for him at retirement.

3. Pastors incur many expens-es in their ministry that laymen donot incur in their employment.These expenses would include such

items as mileage in fulfilling theirduties (this year the IRS allows 50.5cents per mile from January to Juneand 58.5 cents per mile from July toDecember), providing meals forthose who need encouragement,purchasing books and materials toassist in sermon preparation, etc. Itis to the pastor’s advantage bothfinancially and tax-wise to be reim-bursed for these expenses. If thechurch is not able to reimburse allof the above in addition to hissalary, then reimburse the pastor forhis ministry expenses and adjust his

salary so that the gross amount paidis the same, and he will at leastbenefit tax-wise.

4. If the church is growingand/or people are giving more,then an increase in the pastor’ssalary and/or benefits should begiven priority. As a minimum,cost-of-living increases should begiven every year. Otherwise, thepastor is actually making less foreach year that no increase is given.

5. If your pastor is working onthe side because you are not pay-ing him enough to live on, howdo you expect the church to growsince he can’t serve it full-time?Challenge him and challenge your-selves to make the necessary salaryadjustments so that he can devotehis full time to ministry. One of thebiggest reasons pastors take upsome type of side employment iseither to survive financially todayor to provide for their future sur-vival upon retirement.

6. Every church board shouldmake the physical and financialwell-being of its church’s pastorand his family its most most im-portant priority—next, of course,to helping him maintain the levelof spiritual life that he must culti-vate as shepherd of the flock.

7. A committee should be ap-pointed by the church board to de-termine the proper level ofsalaries and benefits of thepastor and other staff mem-bers, keeping in mind thevarious points noted above.This committee should annu-ally evaluate these salariesand benefits, giving consider-ation to such matters as theneeds of the pastor and hisfamily, the growth (or lackthereof) of the church, and theevidence of the pastor’s dedi-cation to his ministry. This com-mittee should consist of laymembers who have (p12)➡

09ROGER ELLERSGraduated 1965 | 42 Years in Ministry

“He is kind, considerate, and a man of true integrity.”

ROBERT VANCISEGraduated 1967 | 41 Years in Ministry

“The joy of the Lord is ever present in his preachingand personal interactions with the congregation.”

OCTOBER 2008

A full-time pastorshould receivecompensation

equal to that received by the people

he serves.

10GOD’S REVIVALIST and BIBLE ADVOCATE

On these pages, wefeature items about GBSalumni, vital statistics,significant eventsscheduled throughoutthe “Revivalist family,”and brief news notesfrom across the holinessmovement. An item forinclusion in the“Revivalist Family”must be submittedwithin four months ofthe event which itreports and should beaddressed to theEditorial Office, 1810Young Street,Cincinnati, Ohio 45202;or [email protected].

NEW ACADEMIC YEAR OPENSWITH CONVOCATION SERVICES

Morning convocation services inthe Adcock Memorial Chapel,Sunday, August 24, opened the2008–09 academic year at God’sBible School and College, withPresident Michael Avery, presiding.Speaker was the Rev. John F. Case(GBS ’67), long-term pastor inGrand Cayman, Cayman Islands,who urged students and faculty to arenewed sense of Christian service.At evening services President Avery

preached on the work of theSpirit molding us intoChrist’s likeness.

As is customary, studentswere called forward toreceive a variety of scholar-ships and then congratulated

by the chairs of the school’sfive academic divisions.

Specific information aboutscholarships will appear in the

November Revivalist.

TRAVIS JOHNSON EVANGELISTAT FALL REVIVAL

Rev. Travis Johnson, youth pastorfrom Frankfort, Indiana, was guestspeaker at the GBS fall revival,August 27–31. At both morning andevening services, he presented time-ly scriptural truth especially relevantto the needs of young people. Therewas a rich sense of the Spirit’s con-victing and establishing work as stu-

BIRTHS

To Rob (GBS ’99) andStephanie (Thompson) (GBS’99) Ryan, a daughter JessicaGrace Ryan, born June 26,2008, Cincinnati, Ohio.Jessica joins two sisters,

Samantha, 5, and Kristin, 3. To Stephen (GBS ’02 BA)

and Jessica (Flick) Smith, ason Isaac Stephen Smith,born June 30, 2008, ParkRidge, Illinois. Stephen andJessica presently live in

Wheeling, Illinois, while Stephen is pursu-ing a PhD in Theological Studies with aconcentration in New Testament Exegesisand Theology at Trinity EvangelicalDivinity School.

MARRIAGES

Faith McManaman(GBS ’05) to JoshuaAvery (GBS HS ’00;AA ’03), July 19, 2008,Pilgrim HolinessChurch, Schenectady,New York, the Rev.Michael Avery and theRev. Donald Myers

officiating. Josh is the son of Rev. andMrs. Michael and Ruth Avery.

Lavina Ugul (GBS ’99–’01) to DarrellWhite, August 9, 2008, Canton, Ohio, theRev. Archie White, officiating, assisted bythe Rev. Kevin Spriggs.

Andrea Whiteman to Ryan Colson,August 30, 2008, Cincinnati, Ohio. Bothbride and groom are GBS alumni.

GBS SCHOLARSHIP RECIPIENTSGBS SCHOLARSHIP RECIPIENTS

11OCTOBER 2008

DEATHS

Rev. Edward Adkins, 77, Columbus, Ohio, diedAugust 10, 2008. After graduating from God’s BibleSchool, he served in the ministry as an evangelist andpastor for over 50 years. He founded the BibleCommunity Church in 1972, where he served as afaithful shepherd for 36 years. He is survived by hiswife, Dorinda; his children Robert, Michael, Sandra,Cindy, Sherry, Beth, and Angela; 21 grandchildren andeight great-grandchildren. Funeral services were held atthe Bible Community Church, Evangelist Randy Perryand Pastor Thom Barker, officiating.

Dora May Gerald, 82, New London, Michigan,died June 8, 2008. A friend of God’s Bible School, sheattended the Bible Missionary Church in MountPleasant and enjoyed reading the Bible and traveling.She is survived by her husband Earl Gerald and otherrelatives. Officiating at funeral services was the Rev.Paul Miller.

Carroll E. Fortress, 92, Jackson, Michigan, died June1, 2008. A public school teacher and administrator, heheld responsible leadership positions in the FreeMethodist Church and served in General Conferences. In1941 he was married to Phyllis Palmer, who survives.Funeral services were held at Spring Arbor, Michigan,Rev. John Hendricks and Rev. Mark Van Valin, officiating.

Carroll Fortress had a deep love for Church historyand its classic hymns. His letters to me in response tomy editorials were perceptive and inspiring. —LDS

Marie Elizabeth (Todd) Mason, 84,Sugarcreek, Ohio, died May 29, 2008.Converted as a child, she attended GBSfrom 1949–1951. Here she met JamesMason, a fellow student, to whom shewas later married. As he testifies, she

became his greatest asset in his pastoral ministry inKentucky and Ohio over many years. In addition toher husband, she is survived by her children Jeannie,Brenda, J. Leonard, Dwight, and 11 grandchildren.

dents earnestly sought His purposein their lives. In the evening service,August 28, a large number flockedto the altar, where they spent timein earnest prayer and later in testi-mony. Brother Johnson’s faithful andanointed ministry was deeply appre-ciated. He is also enrolled as a stu-dent in the GBS Aldersgate DistanceEducation Program (ADEP).

SCHEDULE FOR GBS MISSIONARY CONVENTION

Don Richardson, well-known missiologist and conference speaker, willbe featured at the annual GBS Missionary Convention, held on theCincinnati campus, October 19–21. “The Power of the Gospel to TransformLives” is the convention theme. Below is the schedule released by Dr. DanGlick, chair of the Division of Intercultural Studies and World Missions:

Sunday, October 197:00 PM Opening Service, Don Richardson

Monday, October 20 8:30–9:00 AM Prayer Time for the Harvest9:10–9:50 AM Stories of Conversion from Islam

(Video Presentation)10:00–10:45 AM Ukrainian Conversion Stories, Dan Glick 11:00–12:00 AM Eleven Years in Romania, Andrea Whiteman Colson

7:00 PM Evening Service, Don RichardsonTuesday, October 21

8:30–9:00 AM Prayer Time for the Harvest9:10-9:50 AM Conversion Stories from Islam

10:00–10:45 AM Missions: The Future (Panel Discussion)11:00–12:00 AM Closing Address, Don Richardson

REV. TRAVIS JOHNSON

➡(p9) been successful financially and who are committed totreating their pastor and his family as they should be treated.They may or may not be members of the church board; but aftertheir process of careful evaluation, they would make their recom-mendations to the board.

An excellent book dealing with the right way to structure a salaryand benefit package to meet IRS regulations is the Minister’s Tax andFinancial Guide by Dan Busby, a Wesleyan CPA. It can be orderedthrough www.zondervan.com or www.amazon.com. Everychurch treasurer should have a copy for reference purposes.

In conclusion, I believe if church members would treat theirpastor and his family like they want their employers to treat them,the Lord would bless that church, the pastor would respond pos-itively and work harder to see the church grow, and fewer pastorswould be dropping out of the ministry to pursue other work tomeet their financial needs.

Jim Olsen, a Christian CPA who has served the Conservative Holiness Movementfor many years, lives in Hobe Sound, Florida. “If you have questions about theabove or questions about church finances in general,” he invites, “feel free toemail me at [email protected].”

Funeral services were held atDover, Ohio.

Daniel Everette Wildgoose,the infant son and first child of Rev.Demetr ius and Mrs. DonnaleeWildgoose, both graduates ofGod’s Bible School and College,was born August 7, 2008, atFreeport, Grand Bahama Island,Bahamas, and died the same day.Funeral services were conducted byRev. John C. Wildgoose III.

Marvin E. Wilson,78, Fairgrove, Michi-gan, d ied March 7,2008, at h is winterhome in Bradenton,Florida. He is survived

by Audrey, his wife of 58 years;two sons Jonathan and Daniel; onedaughter Rebecca; and manygrandchildren and great-grandchil-dren. He attended high school atGBS 1952–53. Funeral serviceswere held at the Vassar Church ofthe Nazarene.


12GARY BRUGGERGraduated 1968 | 40 Years in Ministry

“He is a wonderful pastor, mentor, and friend.”

LOGAN WESTERICKGraduated 1971 | 39 Years in Ministry

“A wonderful shepherd who always has a listeningear and an encouraging word.”

➡(p3) Third, every pastor needs to commit to keepinga personal Sabbath for the renewing of spiritual energy.

Most pastors neglect God’s Sabbath provision. Theone day of Sabbath rest out of every seven is God’sway of saving us from self-destruction and keeping usspiritually renewed. I’m not talking about making sureyou take one day off each week. The pastor needs thatday just to catch up on the normal chores that life canbring as well as a time to unplug from the normal rou-tine. I’m talking about a time each week that is spentin solitude with God as a means of grace. Do not con-fuse this with a daily quiet time. I mean an extendedtime each week that is set aside as a personal Sabbath.Some would have the ability to take a whole day, butevery pastor should take at least the time from earlymorning till noon on a set day each week.

There should be extended versions of this at leasttwo to three times a year. This time should include soli-tude, scriptural meditation, worship, reading, prayer,

singing, and occasionally soul-cleansing discussionwith a trusted spiritual advisor. If it is a longer time, itshould include periods of family worship and fellow-ship. If habitually practiced, the benefits are two-fold.First, the spiritual blessing and insight that follows willbe so self-evident that a skeptical congregation will beconvinced of its value. Second, it will lengthen theministry and effectiveness of every pastor.

If you’re the self-absorbed CEO type or the worka-holic pastor who needs to stay busy to feel valued,then this idea will sound foolish. If you’re just tooundisciplined to control your time or too full of excus-es why this won’t work, then you will just have to livewith the fatalism of fatigue. But to the pastor who isn’ttripping over his ego and has emptied himself of thefoolish pride of always having to appear busy, it canbe the salvation of both his body and soul. Not tomention the secret to a long and fruitful ministry. GiveGod’s plan a try—take a Sabbath!

THE PRESIDENT’S PAGE continued

HOW TO CARE FOR YOUR PASTOR continued

It appears that the pastor’s life these days is livedon the edge. It is very difficult for us to know whatwill happen from one day to the next. Each 24

hours is full, but are they exciting and stimulatinghours? We never lack for something to do, but arewe challenged, energized and occupied by the nor-mal progression of things? Probably not.

I want to challenge you to think outside the box.Dream a bigger dream, and perhaps risk a bit, wherebefore you have chosen to play it safe. Only a smallpercentage of our colleagues will go out on the limb.When I ask them why, they always say there is toomuch at stake—too much to lose. For many of us, wejust continue along the same old trail, looking at thesame scenery and encountering the same people dayafter day, settling for what is, rather than what mightbe. I will admit that to step further out on the ledgeis often chancy, but the pastors I know who seemmost fulfilled are those who test the limits and trustGod for His guidance and protection.

When you dream of ministry and those thingsyou have always wanted to accomplish, what do yousee? What excites you? Often, I would sit in myoffice feeling restless, and I would pray, “Oh Lord, Ifeel you stirring in my life. What new things do youhave in mind for me? How can I best take this stepof faith?” Then I would ask three questions:

What does God want me to do?Who does He want me to include in His plan?What method will He use to bring His purposes

into reality?If you can find an answer to those questions and

if the Lord is the author of your new adventure infaith, then go for it! It is not about throwing cautionto the wind; rather, it is about continuing to growand stretching your courage and moving beyond thenorm to keep your dreams alive. When the dreamdies, so does the dreamer.

The Psalmist is constantly writing about a newsong. “Sing a new song unto the Lord,” he de-clares. The Lord said to Isaiah, “Do not dwell onthe past. See, I am doing a new thing!” (Isa.43:18,19).

I challenge you to stretch yourself beyond therealm of the comfortable, to live life on the cuttingedge. Be courageous. You will be amazed at whatyou can do with God’s power and might as yoursource and a courageous spirit as your motivator.Like I said — Go for it!

H.B. London, Jr., is vice president of Ministry Outreach/PastoralMinistries for Focus on the Family.

13CALVIN SONESGraduated 1961 | 34 Years in Ministry

“He came in during a time of division in our churchand brought healing.”

RAY SATTERFIELDGraduated 1975 | 33 Years in Ministry

“He is very efficient, he is good at calling, and aboveall else, he uses a lot of wisdom in the pulpit.”

OCTOBER 2008

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14GARETT MILLSGraduated 1976 | 32 Years in Ministry

“A rare blend of personal warmth and professional ministry.”

CHARLES ELLIOTTGraduated 1980 | 31 Years in Ministry

“He is a caring pastor – one who calls on his peopleand is always there if you need him.”

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Though prophet and priest mayhave been nearly exclusive of-fices in the Old Testament,these distinctions are com-

bined in Jesus Christ, the prototype forall ministry. The traditional division oflabor—that is, prophets speak for Godand priests speak for the people—is ef-faced in the person of Christ. The crossforever identified the pastor as both aprophet and priest.

Prophets interrupt and disrupt; priestsstabilize, soothe, and absolve. Priestsenable us to put the past in proper per-spective while the prophet sharpens us forthe future. To understand them is moreaccurately to understand the role of thecontemporary pastor. We have parsed outthe priestly roles to help us understandand emulate them.

A MINISTRY OF MEDIATION

The priests fulfilled a mediatorial rolebetween God and humankind. The ritualsacrifice provided the mediation; Christcame to be that once-and-for-all sacri-fice—the one Mediator between Godand humankind (I Tim. 2:5). But thatdoes not do away with the ministry ofmediation. Indeed, the mediatorial func-tion of the priestly office enables us tounderstand the foremost task of pastoralministry—making God known. Thismeans to increase the people’s percep-tion that God is relevant to all facets oflife. The priest was to bring Israel intoharmony with God by being in harmonywith God himself, divinely set apart asone who could cross the thresholdbetween the sacred and the profane.

Pastors must not be so engulfed by theprofane that they are unable to representa holy God who is no less holy now thanthree thousand years ago. The truth is thatmany pastors represent the God of “theslick and the slack” (a term borrowedfrom David Wells), who are on easy termswith modernity.

The mediatorial pulling of God andhumanity together calls not only for sanc-tification (i.e., separation unto God) butalso for fraternal solidity with the com-

munity. The God-man socialized withprostitutes and tax collectors. As Paul ex-claimed, “He died for all…. Therefore,we are ambassadors for Christ, as thoughGod were making an appeal through us”(2 Cor.5:15a, 20).

A MINISTRY OF SPIRITUAL DIRECTION

Priests were at the center of Israel’sspiritual and ethical direction. In ourtimes, the methodologies of sociology,psychology, and counseling have erodedthe mystical and charismatic nature ofspiritual leadership. There is a gift of wis-dom that goes beyond technique andrelies on the discernment of the Spirit. Toprovide such direction, the pastor mustlive within the spiritual paradigm ofwholeness and life, taking seriouslyChrist’s words to His disciples, “WhenHe, the Spirit of truth, comes, He willguide you into all truth” (John 16:13a).

Pastoral leadership often must lead thecommunity of believers in seeking the willof God. The pastor calls the community toprayer for both corporate and individualguidance. The Quakers’ “sense of themeeting” is more than collective intuition;it is the confidence that Christ is in themidst of His church and that the Holy Spirit“will guide…into all truth” (John 16:13).

A MINISTRY OF NURTURE

Good shepherds constantly exalt theGood Shepherd and enable the flock toeat His flesh and drink of His blood. Thistakes place primarily at the eucharistictable, but it also ought to take place in allof the church’s personal encounters thatare symbolized by the holy feast. Pastorsare undershepherds who oversee theflock—offering, representing, and model-ing the redemption of the Chief Shep-herd. Our words are to symbolize theWord offered by God for our redemption.Making persons holy was the acceptedagenda of both Old Testament priests andof Christ himself and must continue to bethat of contemporary pastors.

Feeding sheep means more than givingpersons what they want; it calls for giving

15PILIPO MIRIYEGraduated 1977 | 31 Years in Ministry

“He is a man of God. We respect him. He is a goodperson of noble character. He is open and kind.”

BOB CROFTGraduated 1979 | 29 Years in Ministry

“I have been stretched and challenged because of hisfaithful commitment to the Lord.”

OCTOBER 2008


16MIKE WETHERALDGraduated 1982 | 29 Years in Ministry

“God has used his gift of preaching and his love forpeople to make him a successful pastor.”

JOE SMITHGraduated 1980 | 28 Years in Ministry

“He has a shepherd’s heart with a scholar’s mind.”

immortal souls what they need. Prophetical-priestly preach-ing issues a call for repentance, inspires the faith of justifica-tion, exhorts to entire sanctification, and seeks a growingidentity with the mind of Christ. The true shepherd prays forand contemplates words that will represent adequately amagnificent Christ who offers a magnificent salvation.

A MINISTRY OF BLESSING

One of the most specific acts entrusted to the OldTestament priesthood was the rite of blessing. “The Lordbless you, and keep you; The Lord make his face shineon you, And be gracious unto you; The Lord lift up hiscountenance on you, And give you peace.” This invoca-tion has become known as the Aaronic benediction. Abenediction is “a blessing pronounced in favor on a per-son or thing. A solemn invocation of a divine blessingespecially at the end of a church service” (Webster’s NewTwentieth Century Dictionary Unabridged, 172).

The benediction represent’s God’s positive attitudetoward His creation. The church must love the worldbefore it can redeem it. Therefore, the priestly duty ofthe pastor is to make this pronouncement in tandemwith the prophetic condemnation of sin and the call torepentance. This superior blessing, which comes fromthe ultimate Superior, counters and supersedes theworld’s assessment. Self-esteem and other-esteemalways falls short of what we need.

The prophet-priest’s power and duty to bless, to pro-nounce that one is acceptable by a transcendentSource—a source which is unbiased and benevolent—isa unique responsibility that is unavailable to other pro-fessions. The blessing (benediction) is the climax of theChristian worship service which charges the congrega-tion with embodying the gospel wherever they work andplay beyond the walls of the church.

A MINISTRY OF INTERCESSION

The new covenant has issued an invitation for allChristians boldly and confidently to approach the throneof grace. God has raised up a kingdom, a household ofpriests (Rev. 5:10). The Old Testament role of the highpriest has been fulfilled by Jesus, who intercedes onbehalf of His brothers and sisters. This intercession ofChrist is the single greatest ongoing fact of the Christian’sspiritual experience.

The priestly role of the pastor is to enable otherChristians to prevail in the world through intercession.Prophet-priests are continually casting a vision for theirflock to stand in the gap between God and humanity. Apastor is called to enable parishioners to accept this divineappointment as they go about the priestly task of drawingfellow humanity into the presence of Christ. The most

important thing Jesus did during His earthly ministrybefore Calvary was to pray. As pastors we will do no bet-ter. By precept and example we will transform our parish-ioners into priestly intercessors, people who bathe life inprayer and approach life with the predisposition of prayer.

A MINISTRY OF ABSOLUTION

The activity described more than any other regard-ing the Levitical priesthood is ritual sacrifice that fore-shadowed the propitiation that would be made byChrist, the ultimate act that would reconcile humanity toGod. But Christ was to effect forgiveness not onlythrough His actions, but through His words: “Your sinshave been forgiven” (Luke 7:48) and “I do not condemnyou, either. Go. From now on sin no more” (John 8:11).After His resurrection Jesus entrusted His eleven remain-ing disciples with the instrument of absolution. “If youforgive the sins of any, their sins have been forgiventhem; if you retain the sins of any, they have beenretained” (John 20:23).

Although pastors and laity cannot grant God’s forgive-ness, they are called to affirm His forgiveness. The sinnermust hear, either explicitly or implicity from the Christiancommunity, “You are forgiven.” There is a fine, nonethe-less distinct, line between validating the sacrifice and theeffectiveness of the sacrifice. But there is a sense in whichall of us need to hear a verbal validation of that personalapplication from someone else who has experienced for-giveness. “I am writing to you, little children, because yoursins have been forgiven you for His name’s sake” (I John2:12). There is no power in the pastor’s words themselves,and they work miracles only because they are born of theHoly Spirit and the speaker is yielded to Jesus Christ.

CONCLUSION

The priestly acts of feeding, mediating, interceding,absolving, forgiving, and blessing transcend statisticalanalysis. The essential nature of ministry is not produc-tion. Ministers are stewards of God’s grace, so theessence of ministry is sacramental. No other professiondefines its task primarily as dispensing grace to its clien-tele. Yet pastoral care does precisely that. It appliesChristian grace to the potentials and ills of the humancondition. The evidence of that dispensing of grace,such as church attendance and financial giving, are col-lateral results and not the purpose of our work. If wefocus on these by-products, our motive becomestainted. Sacramental speech must not be compromisedfor more tangible, temporal pursuits.

Darius L. Salter, Prophetical-Priestly Ministry, Evangel PublishingHouse, 2002. Abridged by the editor and reprinted with permission.

If I were starting my ministry again, I would be moredisciplined in the cultivation of my own spiritual life.“Jesus…appointed twelve…that they might be with

him…” (Mark 3:13–15). This experience of being “withChrist” and practicing His presence was not stressedenough throughout my theological training. But it didnot take long in the pastorate to realize that I neededto feed my own soul and know the power which comesfrom being in the presence of Christ in His Word, insolitude, meditation, fasting, and prayers if I were to doa spiritual and eternal work.

As we deepen our relationship with God, ourrelationship with others will also be deepened. DavidJ. Bosch summarizes Leslie Newbigin’s contrasting ofthe “Pilgrim Progress Model” and the “Jonah Model”of the spiritual life. Pilgrim felt he needed to escapefrom the “wicked city.” Jonah had to enter the city,with all its sin and corruption. Bosch concludes: “Thetwo are absolutely indivisible. The involvement in thisworld should lead to a deepening of our relationshipwith and a dependence upon God, and the deepen-ing of this relationship should lead to increasinginvolvement in the world.”

Though verbal abilities, good management skills,and a pleasant preaching and visitation style may carrya minister for awhile, soon one’s moral integrity is atstake if one is speaking or seeking to minister beyondone’s own spiritual depth or commitment.

THE ABIDING LIFE

In John 15 Jesus tells us twice that unless we abidein Him and He abides in us we will accomplish nothingof eternal worth. The flesh still feels that it can do sothrough training, education, gifts, hard work, and otherpersonal qualities. But Jesus says we cannot.

Unless we commit ourselves in daily openness to theScripture, to meditation and prayer, we will be searching forour own spiritual identity in a short time. We will becomesubject to the benumbing influence of the secular and thematerial, giving our time to the machinery of organization,the church office, and running about the community, doingthings which can be explained in natural terms. We willfunction at the natural level, getting only what a natural,intelligent, educated self can produce. We will attend sem-inar after seminar to sharpen our skills but spend little timein solitude and prayer to have God shape our wills.

17STEVE VERNONGraduated 1978 | 28 Years in Ministry

“He has more loyalty to God, more love for people, andmore laughter at life than anyone else I have ever met!”

DWANE NEWTONGraduated 1981 | 25 Years in Ministry

“He not only preaches the message of full salvationbut also is an outstanding example of that message.”

OCTOBER 2008

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Time alone with God sharpens the focus of ourpriorities and opens us up to receive God’s presenceand power. The intimacy of our lives with Christ is themeasure of our spiritual power for God. Remember,God “works for those who wait for him” (Isaiah 64:4).

PERSONAL PRIORITIES

In order to discipline myself I have found it a greathelp to commit myself to certain clear priorities.

1. I am committed toreading God’s Word each daybefore I read anything else.This priority has led me to riseearly, to divide the NewTestament into thirty parts sothat it can be read in amonth’s time. This I do everyother month and in the inter-vening month I read a sizableportion of the Old Testament.

2. I am committed to talk-ing with God each day beforeI talk with anyone else. Inaddition to this being a time ofpraise and thanksgiving, I seekto meditate on God’s charac-ter and His gifts. I find that aprayer list is helpful. There arethose for whom I have prayedevery day for many years.There are others whom I namein prayer for shorter and spe-cific lengths of time.

3. I am committed to fast-ing at least one meal a weekand periodically for morelengthy times. Fasting for spir-itual purpose gives me agreater sense of dependencyupon God, a greater sensitivityto the Holy Spirit and theWord, and greater awarenessof God’s presence. It is also agreat help in dealing with the temptations of the fleshand spirit.

4. I seek to read a chapter from some worthybook each day beyond the required or usual read-ing for sermon preparation and other church work.I try to vary between the older classics and morerecent books. I seldom read a best-seller the first year,but if a book is a best-seller the second and third year,it is probably worth my time.

Yes, if I were starting my ministry again I would starthere—the deepening of my own spiritual life through theabove spiritual disciplines as first priorities. I wish someonehad suggested such an approach at the beginning of myministry.

GOD DOES HAVE INTIMATES

Leslie Weatherhead was scheduled to speak to a groupof Manhattan ministers. His ship was delayed by the fog,

and the ministers waited for anumber of hours. When Dr.Weatherhead arrived he said,“You have waited a long time,and I have come a long way toask you one simple question, ‘Doyou know Jesus Christ?’”

This may seem l ike astrange question to ask a groupof ministers. Yet here is wherewe must start if we would min-ister for Christ. Here is whatour people are wait ing toknow. And those to whom weminister are able to sense if weknow Jesus personally and ifwe came from His presence.

I am certain that many frus-trations pastors feel come from alack of discipline. Not only can aregular devotional life and seriousBible study easily go by the way-side, but days can be fritteredaway fiddling on the insignificantand the little nothings. Without apattern and discipline of medita-tion and prayer, study, sermonpreparation, visitation, and relax-ation the minister will accomplishlittle and become shallow andsluggish. When the Scripturespeaks about the minister’s call-ing, it compares its discipline tothe unrelenting practice of an ath-

lete (I Timothy 4:6–10), the unentangled commitment thata soldier makes (II Timothy 2:1–7), and the unashamedand faithful servant of Christ (II Corinthians 2:14–19).

“Does God have favorites?” asked a frustrated ministerof an aged bishop. “No!” replied the bishop, “But he doeshave intimates.”

John M. Drescher, If I Were Starting My Ministry Again. Abridged by theeditor and reprinted by permission.


18STEVE PARKERGraduated 1983 | 25 Years in Ministry

“He lives to see people saved.”

DARYL MUIRGraduated 1986 | 23 Years in Ministry

“His godly example encourages us to strive continuallyto be more and more like Jesus.”

Time alone with God

sharpens the focus of our

priorities and opens us up

to receive God’s presence

and power. The intimacy

of our lives with Christ is

the measure of our

spiritual power for God.

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19BOB BLANKENSHIPGraduated 1986 | 21 Years in Ministry

“It doesn’t matter what the occasion, he is alwaysfaithful. He is a very compassionate pastor.”

DERON FOURMANGraduated 1990 | 18 Years in Ministry

“His heart is filled with the love of God.”

OCTOBER 2008

Pastors, you are true heroes—working sacrficially in your min-istry, often making less money

than if you were in secular jobs. Youare on call 24/7, helping the hurtingand comforting those in need. Youcarry the burden for lost souls andhave a real desire to see all peoplewalk with God. You are asked topreach funerals, deal with the dying,conduct weddings, and be the “front”person for the church in the communi-ty. You are called upon to manage con-flict and be a peacemaker, even whenyou yourselves have been wronged.

You are the ones who stay in toughassignments when it would be easier towalk away. You are the ones who faith-fully study the Scriptures and stay onyour knees asking God to lead you asyou lead others. You are the ones whowork behind the scenes, noticed byGod alone. You preach your heart out,only to hear one of your parishionersbrag about the radio preacher whomhe heard before he came to church.

You are often expected to mow thegrass, check the commodes after ser-vice, drive the church van, change thechurch sign, clean the church, and doseveral other jobs that all come withthe “package.” You are the ones calledupon to give counsel about problemsranging from domestic/family crises tosocietal issues. But week after week,you are faithful to your assignmenteven though you’re never highlightedas a celebrity in some church magazinefor writing a book or starting a school.

Take heart, my friends, becauseyou are the ones that someday Godwill reward for saying “yes” to Himand serving in ministry. You are thetrue heroes, carrying the Good Newsof the Gospel. Just keep it up!

Mark Eckart is Superintendent of the IndianaSouth District, The Wesleyan Church, and resideswith his wife Debbie, and their three children inOrleans, Indiana. He is a graduate and a formerGBS staff and faculty member. As he explains, herecently wrote this article to pastors in his district.

©2008

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20GREG HUDSONGraduated 1997 | 17 Years in Ministry

“He lives what he preaches and preaches what he lives.”

DUANE QUESENBERRYGraduated 1994 | 14 Years in Ministry

“He is a great Bible-teaching minister, and there is nojob too small for him to do.”

October 19-21 Sunday Evening through Tuesday noon

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Nor should we ignore the assessment of Keith Drury who speaksfrom outside the CHM. He was the perceptive observer who causedan uproar 13 years ago by announcing that “the holiness movementis dead.” His word then was for the “mainstream” movement; butnow in Counterpoint, published by Schmul in 2005, he also has onefor us. If the original holiness movement has continued on in the“remnant churches and the IHC,” he warns, “it is simply dying therejust a little slower.” For, as he believes, the difference between usconservatives and our more liberal counterparts is only “about twen-ty-five years…maybe less.” Drury welcomes someone to prove himwrong. I only hope that we can do so.

2. Uncertain Vision. Every Christian movement must be centeredin some “magnificent obsession” that defines its existence and shapesits mission. For early Methodists, this was “to reform the continentand spread scriptural holiness over these lands.” Here was the explo-sive impulse that caused them to storm the gates of hell and set upthe outposts of heaven from New York to Seattle. Phoebe Palmer,John Inskip, and William Taylor were gripped by it too.

But many of us are not. Sometimes we seem uncertain about whywe exist, except, perhaps, as a narrow sectarian movement opposingworldliness in dress and behavior. It’s true that the CHM was foundedin protest against half-heartedness and drift, as is every revival of spiri-tual life. But protest is negative and reactionary—necessary, to be sure,for we must always stand against what is wrong. However, first we muststand for what is right, focusing ourselves in impassioned witness towhat is appealing, positive, and true. Otherwise, we become crankyand defensive, fixated on what we deny rather than on what we affirm.Our mission becomes unclear because our vision is uncertain.

This is not a call to compromise convictions. Frankly, we’realready doing too much of that. But this is a plea to prioritize our pur-poses. For too long we’ve subordinated our majors to our minors—principles to prudentials—often squabbling over what Wesley callsthe “circumstantials” of our tradition.

Where, after all, is that “magnificent obsession” that sent the cir-cuit-riders blazing like a prairie fire across Britain and America? Orso gripped the early holiness movement that it brought the “higherlife” to millions of yearning Christians? If we are to preserve our her-itage we must vigorously, relevantly, and creatively recast our found-ing vision, rekindling our watchfires everywhere—as our ancestorsused to sing—”til burning lines of gospel fire / Shall gird the worldand mount up higher.”

3. Forgotten Roots. For every movement faithful to itself, theroad to tomorrow lies through yesterday, as someone has said. Butsince collective amnesia has robbed us of any real understanding ofour past, we have little sense either of identity or continuity; both ofwhich are imperative to keep our heritage alive.

Granted, our folklore enshrines the revivalists and adventurerswho shaped the holiness testimony in America. But as they them-selves would have readily acknowledged, the deep foundations thatuphold our structure of belief and practice were laid in the Biblicalpassion and inspired genius of John Wesley, whom God honored asthe leader of that vast renewal which gave us birth.

LETTERS continued

➡(p4) Lord, for Bible college.”Thank you so much for your articleand for all you do to make God’sBible School and College what it istoday and for allowing my childrenthis wonderful privilege.

D.B.Email

MISSION PROSPERING IN HAITI

I want to thank you for this won-derful publication and especially forthe article about Joel and April andEmma Hess [“Alumni News,”Summer 2008] in Haiti. Haiti GospelMission is prospering, and the workof God is going forward there.

DOUG HESSEmail

GBS MUSICAL PRESENTATIONS

I enjoy so much reading of thefine work done at GBS and I wish Icould attend one of your Haydn orHandel presentations you have writ-ten about over the years! Great toknow how active everyone is.

KEN DONHAUSERNew Jersey

INSPIRING PUBLICATION

We do enjoy your magazine forthe positive articles and news con-tained in each issue. God bless you allin your faithful ministry and trainingof young people for future ministry.

MAX BRAMMER

The magazine is great. You andBrother Avery write wonderful articles.

JACK BAILEYAdrian, Michigan

I enjoy keeping up with theactivities [and] the deep spiritualfood I receive.

MARY OSBORNEColorado Springs, Colorado

21ANTHONY FLORESGraduated 1992 | 13 Years in Ministry

“I greatly admire and respect his commitment topreaching the Word and leading lost souls to Christ.”

RANDY BROWNGraduated 2001 | 10 Years in Ministry

“It is easy to tell that he spends a lot of time in prayerand preparation.”

OCTOBER 2008

EDITORIAL continued from page 2

“None of the structural timbers are missing fromhis foundation of biblical theology,” wrote Dr. GeorgeFailing, “and no cardinal truths were neglected in hissermons.” That, alas, cannot always be said of us, forwe have often forgotten those ancient timbers; and asresult, we have suffered from such grave imbalancesas these:

(a) Regulation to the Neglect of Principle. Toooften we have relied on disciplinary prohibitions tokeep us spiritually in shape. This has failed, partly atleast, because we have defended traditional “stan-dards” more as tribal taboos than as the effect of“faith working by love,” groundedin Biblical expectation and guidedby holy character. Our ancestorshad their “General Rules,” to besure, but these expressed theirsturdy Methodist piety with itsconstant focus on “the principlewithin” prompting both internalmotive and external conduct. Un-less we recover this, we shall soonbe overwhelmed by the worldthat everywhere threatens to“press [us] into its mold.”

(b) Isolation to the Neglect ofConnection . At its beginning ,Methodism celebrated its stead-fast union with the Church Uni-versal, grounded firmly in its doc-trine, discipline, and devotion. Incontrast, we see ourselves primar-ily in terms of tiny, separated bod-ies with little connection to any-one except ourselves. Though, attimes, fidelity to principle hasforced our withdrawal from older“mainline” bodies, every one ofour many schisms has carried us“fur ther away f rom c lass ica lChristian orthodoxy—or at least from its wholenessand balance,” as I noted in Counterpoint. “Considerthe appalling neglect of the sacraments in most ofour churches or even of God-centered reverent wor-ship.” As Dr. Kenneth Collins explains, “Remove thelarger, more ‘catholic’ context and you have a pre-scription for insularity, provincialism and, unfortu-nately, decline.”

To preserve our holiness heritage, we must recon-nect to the continuing Great Tradition of faithful or-thodoxy, for only what is essentially, robustly, and ir-reducibly Christian can restore splendor to our mis-

sion, give breadth to our holiness proclamation, andsave us from the crushing secularism that would de-stroy us.

(c) Experience to the Neglect of Relationship. Ourrevivalism has stressed dramatic crises of faith, espe-cially at the public altar. But we have failed to groundpersonal experience with God in developing relation-ship with Him or to provide those processes of spiri-tual formation and instruction essential to cultivate it.Moreover, we have not carefully balanced the “worksof grace” that regenerate and sanctify the soul withthe “means of grace” that God has appointed as

channels of His favor. EarnestChrist ianity, according to ourfounders, joined commitment torenounce sin and “do good ofevery possible sort” to faithful useof “all the ordinances of God”—especially prayer, ”searching theScriptures,” fasting, Christian fel-lowship, and the Lord’s Supper. Ifwe are really to save our heritage,we must recover that system ofstructured piety and measuredgrowth which once producedsuch heroic saints among us.

4. Material ism. We aregravely endangered by increasingaffluence and by the luxury that itbrings. Our spiritual heritage hasalways stressed personal sacrifice,discipline, and stewardship. Butthe pursuit of money is so oftencoupled with materialism thatpampers self, undermines spiri-tual sensit ivity, and promoteswhat Wesley described as “soft-ness and needless sel f - indul-gence.” He came to understand“the seeming tendency of reli-

gious revivals to destroy themselves,” as BishopMarston explains. “The diligence and frugality thatfollow revival…normally yield prosperity and richeswhich engender pride and worldliness…. The onlysafeguard, said Wesley, is for the Christian not only togain all he can and save all he can, but also to give allhe can.”

III. WE MUST RECONNECT

“We share the distress of those who warn of ‘his-torical drift,’ spiritual apathy, and surrender to the de-praved culture that surrounds us,” wrote the GBS


22R.G. HUTCHISONGraduated 1998 | 10 Years in Ministry

“He has a love for the community and a greatcompassion for the people.”

MARK STETLERGraduated 1998 | 9 Years in Ministry

“He is a kind and loving family man, respected andloved by the community and area ministers.”

If we are really to

save our heritage,

we must recover

that system of

structured piety

and measured

growth which

once produced

such heroic saints

among us.

ministerial faculty in its 2007 “call” to our movement.“We submit that a renewed commitment to the es-sential principles of Scriptural Christianity which wehave received in classical Methodist belief, piety, andmission will prepare and strengthen us for the chal-lenges that confront us.” In other words we must re-connect to what we really are:

To do this, the “call” lists these specific imperatives,which we summarize as a certain formula to preserveour holiness heritage as a guidepost to our tomorrows:

1. Biblical Fidelity. Too often, “we have focusedon issues and made demands which we cannot legiti-mately establish from the Scrip-tures. As a result, trivial notionsand speculations at times havemarred our witness. We cal l ,therefore, for renewed submis-sion to the absolute authority ofthe Bible….”

2. Historic Continuity. It isessential that we “affirm our alle-giance to the classical Christianityof the centuries, confessing its faith,sharing its historic witness, livingout its godly discipline, and claim-ing all its treasures as our own….We rejoice in the lives and ministryof earnest followers from everybranch of orthodox Christianity.”

3. Christ ian Community.“Union with Christ establishesmembership in His Church, thecommunity of the faithful in alltimes and places…. As a coalitionof holiness believers within itscommunion, we gladly buthumbly offer gifts to the universalChurch—gifts which center in ourhistoric roots on holiness of heartand life.”

4. Methodist Piety. Our heritage “has under-scored the necessi ty of devout personal pietygrounded in sincere love and profound reverence forGod…. Not only are we called to do what is right butalso to love what is right, for this reason abstainingfrom all that He condemns and embracing all that Heenjoins. We will never stop the ‘historical drift’ amongus merely by enforcing traditional legislation but byvigorous and renewed insistence upon authentic rela-tionship with God and passionate pursuit of Him.”

5. Authority in the Church. “All Christians are tobe in practical submission to one another and

to…designated officials in the Church…. We there-fore deplore the spirit of autonomy and even anarchywhich so often has marked our movement.” Godly,sensitive, and gracious leaders are essential to us.Negatively, they must draw a line in the sand tothwart the increasing compromise that endangers us;positively, they must cast a compelling vision that wemust follow.

6. Public Worship. “We…call for the renewal ofour corporate worship, based in the mandates ofScripture and in the tradition of evangelical ortho-doxy, centered in the faithful ministry of Word and

Sacrament….”7. Consistent Discipleship.

“We have sought revival withoutpreparing to preserve its fruits….We call therefore…for a commit-ment to equip our laity for thework of the ministry, for the es-tablishment of solidly Wesleyancurricula for systematic disciple-ship, and for the implementationof these training methods in allour churches.”

8. Christian Social Witness.“Unfortunately, we have some-times withdrawn from…societyinto the cloistered walls of a nar-row and narcissistic piety. But thiswas not the pattern of our spiri-tual forebears who raised Christ-ian consciousness in all the fo-rums of public life and who filledtheir land with works of graceand mercy….”

9. Resurgent Hope. “Neverhave we so needed a renewedsense of the hope that we have inHim. We know the power anddevastat ion of s in…. We are

Wesleyans, however; and as our theologians havesaid, the keynote of our theology is…the ‘optimismof grace.’” “Let us be joyfully faithful, then, cre-atively relevant, and utterly confident that Jesus’ vic-tory is our own.”

Yes, if we are sincere, determined, and coura-geous, God will help us save our treasure. For it is notgiven to tie us rigidly to what is merely sentimental,peripheral, or antiquarian, but to point us faithfully towhat is both foundational and over-arching. That’s farbetter than trying to “preserve our holiness heritage”like a bee perfectly embalmed in amber.

23P.D. WOLFEGraduated 2006 | 6 Years in Ministry

“His preaching is enriching, encouraging, and inspir-ing. He is having a positive effect on our church.”

MIKE MATERGraduated 2007 | 1 Year in Ministry

“I have been impressed with his emphasis on wor-ship, his anointed messages, and his love for us.”

OCTOBER 2008

Our heritage

has underscored

the necessity

of devout

personal piety

grounded in

sincere love

and profound

reverence

for God.

OCTOBER 22–24Tuesday evening through Thursday noon

The Aldersgate Forum is not open to the public.It is for members and registered guests only.

COST FOR THE CONFERENCE:

■ For Aldersgate Forum Members: $50.

Contact [email protected] for membership

information

■ For Non-Members: $250

■ Cost covers room, board, and materials

■ Online registration available at www.gbs.edu

Divorce, Remarriage,and the Church—

Understanding the Issues; Ministering to the People

TITLES OF PLENARY PAPERS TO BE PRESENTED:

1. Historical Survey of Positions on Divorce and

Remarriage through John Wesley

2. Historical Survey of Positions on Divorce and

Remarriage from Wesley to the Present within the

Wesleyan Tradition

3. Mistakes to Avoid When Discussing Divorce and

Remarriage

4. Dealing with the Divorced and Remarried: Church

Membership, Church Leadership, and Learning to

Work within Your Tradition

Event Location:

Higher Ground Conference CenterWest Harrison, Indiana

Documents

Pastors, You Are True Heroes 19 - gbs.edu