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Perspective on the Retationship of the Church

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Potitics for People

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Rapids, Michigan: Wm. B. Eerdmans Pubtishing Company, 1983.

Ferguson, Everett. Backgrounds

Earty

Christianity. Second Edition. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1993.

Jeffers, James S. Greco-Roman World of

the New Testament

Fra

in the

New

Press, 1999.

in Thailand. Bangkok: KanokBannasan, 1981.

Thailand in Crisis: A Study

u14{, 2539.

Beastey-Murray, G. R. Revetation. Grand

Downers

Grove, lllinois: lnterVarsity press, ].999. Keener, Craig S. Revelation. Grdnd Rapids, Michigan: Zondervan Publishing House, 2000.

PiLgrim, Watter E. Uneasy Neighbors:

Smith, Atex G. Siamese Gotd: The Church 4

L:0{?{19?'t:. rj:vimnramSnr:Nat

Revolution. Cambridge, MA: Oetgeschl.ager, Gunn and Hain

Testament. Minneapotis, MN: Fortress

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Thail.and: Reform. Reaction, and

Church and State

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Samudavanija. PotiticaI Confticts in

Publishers, 1981.

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congregation goes away saying, not 'What

love|.y sermon,'

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would be a sermon against pride." fir2lfi

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^ 2.

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Froncis

rvr

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Soles

"Give me one hundred preachers who fear nothing but sin and desire nothing but

God, and I care not whether they be

la'ah

Lrunmrouxurnrnu.Lrj

clergymen or taymen, they alone witl tri u nm-ro

dxal n! i9n na"lufi rJ :vru

urfi

oaix

shake the gates

Hel.l'

and set up the

0'r:3.r6utju

kingdom of Heaven upon Earth."

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B. h-ivrernurdur

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' duar::nlulanfrodrlrujuou - John Wesley

"lf

Jesus preached the same message

true that our congregations do not know

minister's preach today, He woutd have

how to

never been crucified." fr'tvl:vtu{yt:{Lytplu't

rvrnurtri r{Ju usifi rnruoit6nrirurafil'jrnrufi

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eu qv

u A'

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Leonord Rovenhill

hear?

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r:u-noviluri'u'irfr'Yu1ffluunil UI

fl I ruourtriu{Juuafi au

ilu -

Packer

"What is the chief end of preaching? I like

"The gospel we preach must not be just

to think it is this: lt is to give men

something we hear from men or read

women a sense of God and His presence."

from books or even conceived through our meditation. Unless it is delivered to us by God, it can serye no spiritual uti[ity."

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Mortyn Lloyd-Jones

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ilid

tE o r

and

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anywhere

preach

availe.r1 rfl u

,!oio,

unless our walking is our preaching." trifi

uva{flil1

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Froncis

Assisi

"l'd rather be able to

pray than

to be a

great preacher; Jesus Christ never taught his disciptes how

pray.

preach, but on[y how

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- DL

Moody "We comp[ain today that ministers do not

know how to preach; but is it not equatly

aror:dU:yrl: !t

Bilsysts ro:6fi

Dip.Th., M.div.(Hon.)

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(The Soticitous Shepherd)

Document

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to:{lJ1UX|U19U?tilU?A I

tualu

uluror

dnr U

(The Living Human Web)

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(The Sel.f-Differentiated Samaritans)

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1 vr 1

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vd Y,A" d, yt.iyrvn{1u}J'r Ltiut'taluluLLa? na'r3.r

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rciiidr. uavnuuon

nflillJ1u (The Midwife, Storytetler, and Reticent Outtaw)

: du

n vr

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fl r,r ri rr av q:rauq:ranirJ -d

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ri'r

ABGTS

people's inner world and to try

Part 1 Ctassical lmages of Care

to help

him to make a new possibil.ity of meaning.

The Living Human Document

Anton T. Boisen, who is considered to be

the founder of ctinical pastoral education

Bonnie Mi[ler-Mctemore argues that in

in America, created this image of pastorat

care from his own experience. He was

pastoral counseling, we need broader perspectives, not onty looking for the

admitted into a hospital for his insanity.

theologicaI and psychotogicaI contexts,

He was overwhelmed by a terrifuing idea

but atso for a person's contexts of

about a coming worid catastrophe, and

socio|.ogy, ethics, gender, cutture, and

coutd not cope with it. He reasoned about

public poticy. So, she reptaces Boisen's word, "document", with a wider and

his symptoms that " something has happened which has upset the foundations upon which his ordinary reasoning is based". The image of the tiving human document is an attempt to

read into one's inner self like reading

to make a meaning and purpose out of it. The task of a pastor is to help a book,

ctient or church member

to look at his

whote range of experience and find

The Living Human Web

more comp[icated term "web". A good i[lustration of this "web" is when a pastor

encounters a person who lives In more

than one cutture such as feminists or peopLe of cotor. The pastor needs to understand the infLuences of both cuttures upon that person.

the Soticitous Shepherd

This may be one of the most poputar

meaning of those experiences.

images of a pastor which comes directly

the Living Human

from the teachlng of Jesus and his chief disciple, Peter (John chapter 10 and 1

to [isten to

Peter chapter 5). The author uses the

Rectaiming Document

PastoraL counseling is

and

parabte of the Good Samaritan

to be his

interpret peopte's stories. Each person wants to be respected and heard "as

modet of being a so[icitous shepherd. The

having an authentlcity and lSht of its own", he or she needs an interpreter and

Samaritan hetps the wounded man according to his needs, no justification

guide. The main role of pastoraI counseling is to understand and interpret

from anything etse. Moreover, a shepherd shoutd look at both of the human needs:

"lt

physical and spirituat, specific need and

words, actions, and sufferings.

eternaI gospet. Shepherding is not the only role of a pastor; he has a[so other

integrity, of an inner whoteness, of a oneness with God and with humankind,

functions such as arranging fe[lowship,

and of a constant, invincibte l.ove".

communicating

the gospel.,

etc.

Nevertheless, the uttimate goal of a pastor

to relate the gospel to the

needs of

peopte. Shepherding is not invotved only

in positive things Iike loving,

caring,

forgiving. lt sometimes invotves judgment, especially for straying sheep. However, the

aim of shepherding is atways a hea[ing one.

The Courageous Shepherd

is of

TheSetf-DifferentiatedSamaritans

The author, Jeanne Stevenson Moessner, thought about this image in the context of

the pastoraI care for women. Women have a potential

have problems in

finding their reaI identity and that teads to

a low self-esteem. The author uses the parable of the Good Samaritan in Luke chapter 10 to il.lustrate the pastoral care. There is a cal.I in the parabte to

Caring is a high cost business. So, courage

interconnectedness between the love for

is a major etement in pastoraL care which

God, neighbor, and setf. ln the parab[e,

the author thinks is so neglected in the practice of modern pastoral care. When we look at the shepherd image in the Bible, it is expressed in great compassion, sensitive to the need, strong supporting arms, and setf-sacrificing. lt is with no doubt that Jesus Himsel.f is the best modet of this kind of leadership, through both his teaching and action. From the

the author points out the characters of the main three groups of people: the robber, priest and Levite, and the Samaritan. Their attitude toward the

shepherd image in the Bibte, there is a catl

attitude toward se[f of a woman whose

for courage for every pastor. The courage here is not to be equat ivith violence or

vatue depends on others. The author

physicat strength as in the contemporary

media. This courage has both tenderness

He helped the victim, but he aLso finished

and strength, just as we see it in Jesus'

his own work. So, his attitude toward

others can be depicted as "what is yours

is mine" (robber), "what is yours is yours,

mine is mine" (priest and Levite), and "what is mine is yours" (Samaritan). The attitude of the Samaritan can describe the

argues

that a cruciaI aspect of the parable

that the Samaritan finished the journey.

share their deeper sel.f without expecting that a minister can sotve his every problem. They can share their predicaments with each other because

others is "what is mine js mine, but I have

enough

to share". Women need to

love

their own setves because they have great value and worth.

they share the same wound.

Part 2 Paradoxical lmages of

Care

The Circus Ctown

This image is created by Heije Faber,

The Wounded Heater

hospital chapl.ain. He found the same

This image is pictured by a renowned

three tensions between a chaptain and

Dutch Cathotic priest and author, Flenri J.

circus ctown; namety, being a member of

M. Nouwen. He describes the picture of

a team and being in isolation, appearing

the wounded heater as the Messiah who is sitting among the poor, binding his

be and feeting like amateur among

wounds one at a time, waiting

knowledgeab[e experts, and the need for

catted when he is needed. A minister is a

to be origina[. A c[own and a chap[ain have the same

wounded heater because everyone has his

purpose which is to create the reatity out

own wound. The major wound which att "toneliness" which can mean alienation or

of the world which seems to be unreal and intolerabte for peopl.e, either the audience of a circus, or the patient in a

isotation. A minister needs to feel at home

hospital. They appear

ministers share

is the wound

study and the necessity

with her loneliness in order that she can understand and hetp others. The main characteristic of a wounded heal.er is "hospitatity" which Nouwen defines as "the ability to pay attention to the guest".

HospitaIity witI be the source for concentration and community. A minister should be able to concentrate on others

without any intention, and out of hospitality, the sense of community can be fe[t. A person can come to a minister

to be insignificant,

but they point peopte to the reality.

The Wise Foo[

This image has a deep biblicaI root, especialty from the first chapter of 1 Corinthians, "the foolishness of the cross".

This image c[early emphasizes the priority

of the spirituaI over the materiaI or physicaI wor[d. There are three elements

which make the foo[ "wise", i.e. simp[icity,

Ioya[ty, and prophecy. The fooI

simpticity is a refreshing directness in retating to others and this quality has a power

expose insincerity and se[f-

deception. The fool as Loyatty is

carry on though there is no hope. The tast

dimension which is the fo[[y as prophecy

is a means many prophets used to communicate God's message to His people. A prophet became a fool because

to disregard se[f out of a higher loyaLty. lt is commitment which goes beyond rationality. This quatity is what Pau[ says in 1 Corinthians that "we are

Jonah woutd be the best exampte of

fools for Christ's sake" (4:10). The fool

prophet becoming a foo[.

willingness

prophecy is often used by the,Scripture to

draw attention of peopl.e

God's

judgment or God's reversed vatue such as

the story of Hosea and his wife, the story of the good Samaritan, etc.

he said what he did not know for

sure,

because he said for the parldoxical God.

The lntimate Stranger

As a hospital chaplain in a large medical

center, Robert C. Dykstra often found himsetf encountering peopte who were in

their traumatic tosses or in crisis situations.

10 The Wise Foot Reframed There is a strong similarity between the

Most of them were peopte who he rarety

image of the wise foot in pastoral care and

"stranger" emerged, and provided him

the reframing method. ln the idea of fol.ly

great hetp. ln meeting with a stranger

as simpticity, we need

to differentiate

between fol|.y as wisdom and fol.l.y nonsense. When trying

knew. ln that context, the image of

there are two level.s of difficulty ch

pIa

ay h ave; first is

th e

uncomfortable feeling with the person he

person's behavior, instead of [ooking in

never met before, and second is the fear

psychological perspective, the new frame

of the coming Loss. The Bible

is "moraI evaluation" which is much simpter. ln the dimension of the fo[y as toyalty, the folly is in contrast with the utopian. The utopian witl try to find the meaning out of any situation, so, when

witnesses God's concern for

the situation is hopeless; there is no point

theotogicat, historical., and psychological.

to stay on. The

the one who finds

ln crisis intervention, there are some

"in" each situation, so he can

themes which are always invo[ved: the

meaning

fol.l.y is

anatyze

the

rea[l.y

strangers

by expressing this through His law and

instructions. lsraeIites are to treat a stranger with mercy. That attitude comes

out from three primary grounds:

crisis as stranger, the importance of the

knowledge that is unique. An aspect of

event interpretation, the goaL which

being a pastor is being a moraI

quick retief of the symptoms, and the way

diagnostician.

or the art of leaving in crisis work. A minister can be better equipped for meeting the person in crisis by being

social ground; he needs

A pastor should not access people main[y on the psychologicaI or

firm in his theotogicaI and retigious ordering principles. This is a ca|.[ for authenticity and integrity. The diagnosis

aware of these themes.

12 The Ascetic Witness A pastoraI counselor fundamentalty witnesses to the fu|.|.ness of the

means discerning and discriminating in any

fiel.d

the best source for help; peopte turn to a pastor because of many

areas are often

pastoraL counseling is a time set apart

between the counsetor and counsetee. lt

reasons such as accessibility, economics,

is a time out from the wor[d of order,

and trust. ln some case peopte do not

expectations, efficiency, and give-and-take

turn to psychiatrist, sociaI workers, but

mentaLity. They can find their time together a "meeting of pure beingness;, a

they seek hetp from a pastor first because

transpersonal encounter. ln order to be an

identified ascetic renunciations which are

the expectations of everyday etiquette, of intimate retationships, of perf,ormance or achievement, and of pastoraI identity.

one

resolving or deciding. Pastors in many rural

achieve anything, he simply witnesses. A

renunciations are needed. There are four

of knowtedge, distinguishing

condition from another, which leads to

counsetee's [ife. He does not try to do or

ascetic witness, the counsetor's

to be reat and

they need to have a theologicaI and moral eva[uation. Some may wish to be prayed for or to be btessed through a pastor. The authenticity of pastoraI diagnostic work witt be crucial for a pastor

to perform this task.

14 The Moral Coach and Counsetor One aspect of being a pastor is to be a

Part 3 Contemporary and

moral coach and counse[or to the church

Contextual lmages of Care

members. ln this aspect, a pastor is more

13 The Diagnostician

concerned with what the members are doing in the fleld or the world than the

Pastors, l.ike other professional.s, own

body of theoreticaI and practicaI

activities in a church. Worship, though

does not primarily have a morat education

suffering and pain. The pLot has four major

purpose, can be a way a pastor can use to

functions; unfotding, tinking, thickening,

moraIty nurture the congregation.

and twisting. By tetting this kind of story,

Worshiping the Ho[y God often creates moral implications. The issues such as the

"to hetp people envision God's work in the midst of suffering".

concern for the neighbor, confession,

There are four steps of building this kind

commitment, or some explicit moral instruction, can be put appropriatety in worship services. There may be some negative attitudes toward the moraI teaching programs in the church l.ike retativism or self-justifizing tegatism. Apart from the worship, there are atso many

of story; establishing the deiired goal.s of the story based on people's lives and situations, choosing a main character, or main characters who face the simitar situations, and introducing the desired changes through the p[ot, exploring in

minister seeks

occasions for mora[ teachings like retreats,

detail the consequences for the main characters in achieving or nor achieving

adutt Bible studies, group with simitar

the desired goals.

occupation, or service and action groups.

15 The lndigenous Stofietter

16 The Agent of Hope A bearer of hope is one of the

The btack pastors approach pastoral care

roles of the pastor. ln discussion on hope,

through narrative. The narratives may be

Donatd Capps makes

significant

distinction

pastor's personaI stories, ministry

between hoping and hope. The first one

experiences, or stories from the Bibte.

retated with

However, this method can have many

experience, while the other concerns

weak points like subjectivity, tacking the

need of format training, or being less

phenomenon or thing. Hoping is the perception that what a person wants to

empathetic. Three main elements of

happen wil.l. happen,

process

or form

of a

is energized by

story are the plot, the goa[, and the

desire and in response

functions. The ptot, which in Christian faith

whiLe hope is a projection

story is an eschato[ogitat p[ot, tet|.s peopte about the purpose of his existence, the goaI points peop[e to purposefut direction in Iife, despite

the realizable and thus invotve risk". A psychological method which hetps a person envisions the future is the reframing of time. lt includes both future

to a deprivation., that "envisions

visioning and revisiting the past. Some

community in where a minister and his

person is getting better in the process of

members are. The community can be

envisioning himself in the certain period of

both a p[ace and a means for healing. Another aspect of the ground is the soi[ which is compared to a retigious tradition. When considering the community and tradition, a minister needs to aik hersetf what kind of nurture this community

time in future,

in three or six months

time. To look at one own's past as a source of wisdom also hetps a person to go into a better future.

17 The Midwife Karen R. Hanson wrote this artic[e from

the context of being a chaplain in

trauma center, and she saw the image of

minister as spirituaI r,nidwife. ln this comparison, a spirituaI midwife needs to have some characteristics which witt give

meaning and purpose spirituaI midwife needs

to her

ministry. A

to c[arifu

spirituat

travail and affliction, and sometimes.the naming of the travail itsetf is a part of the

ministry. She also needs

to be a person

with a reaL experience of re-births spirituaLLy herse[f. The spirituaI midwife

also needs

to be ready to deaI with

death. The minister wil[ hetp her members

to face and stand in the rea[ity of grief, or in some case, to reaffirm the hope which

needs. A minister can be both a gardener

and a ptant as the same time because he

is sometimes ministered by

the

community. He needs to recognize others' heating gifts and atso needs

to learn from

others as an apprentice. A minister has to

be a person who has confidence in himself in order to be a "safe place" for others, and as it is c[ear in the image of the gardener, he needs to be connected with people. lt is a danger of a minister who has been working for a period of time

- to find himself in a routine work, losing the ministry freshness and purpose. He can look and [earn from some senior ministers who are able to keep their ministries meaningfuL and purposeful though they have been working for a [ong

beyond the death.

period of time.

18 The Gardener The gardener image pictures twofold task of the pastora[ care; tending to the ground as we[l. as cultivating

the p[ants growing

the ground. The ground here is the

The Midwife, Storytetter,

and

Reticent Outtaw

Brita L. GiL[-Austern, a feminist pastoraI theologian, tried

answer the question,

"whom do we as feminist and womanist pastorat theoLogians understand ourselves

to be as teachers?". ln response to that, she exptored five metaphors: teacher

midwife, voice coach, storytet[er, contemplative artist, and reticent outlaw.

A midwife teacher hetps half-baked

ideas

and perception devetop into maturity. A voice coach encourages women to voice

their own needs, experiences,

and

feelings. Narrative hetps women to rewrite

their Lives "in ways tfrat speak the truth to

their existence, their dreams, and their hopes". A contemplative artist spends much time getting to know and be famitiar

with the subject; in pastoral care, a pastor

needs

to pay attention to the person

before her. A reticent outtaw is a'teacher

who is using arts or untraditionaI methodotogies in c[asses. She gives enough importance

imagination, heart,

integration, generatization, and process.

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ED7EC0E0AF0C/7

7 41

Resutts1998.doc. [2008, Aug 10]

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Eims, LeRoy, Be

Meant

http://

en.wikipedia.orglwiki/Coachin g [2008,

the Leader You were

Aug

to be, U.S.A.: SP Puclications, 8.

7975.

Coaching, AvaitabIe from:

101

Coaching. Avaitab[e from: www.

Hendricks, Howard & Wi[tiam, As lron

ci pd. co. u Vs u bj

ects/lrn

http://

ddev/

coachmntor/mentor.htm [2008, Aug

SharF,ens lron: Thai Transtation,

101

Bangkok Tyrannus Center, 2003.

Maxwe[[, John C., Be A Peopte Person, U.S.A.: SP Publications, 1989.

Feedback That Has

an lmpact.

Avai[abl.e from : http://h umanresources.

bo ut. co

/ cs/ commu

icatio n/ht,/

Feedbackimpact.htm [2008, Aug

ped ia.or g/wiki/Accou nta bi Iity

[2008, Aug

101

Accounability. Availabte from: http:// en.wi

101

CIient Survey Restrlts and www. coa chfed e rati

o n. o

Press

rglN R/

rdon fyres/D639C5 BD-F5 93-4858-8837 E

D7 ECO EOAFOC/7 7 4TlOOB I C F

C|.ientSurveyResults199B.doc. [2008, Aug

10J

n.wikiped ia.orglwiki/Goa [_settin

101

10. lntrospection. Avaitabl.e from: http://

Heathfield, Susan M., How To Provide

[2008, Aug

lnternet Resources

GoaI Setting. Availabte from: http://

en.wi

ped ia.orglwi kill ntrospection

[2008, Aug

101

11. Strategy. AvaitabLe en.wi Aug

101

from: http://

ped ia.or g/wiki/Strategy [2008,

lnstitute of Personnel and Development

THE BACKGROUND AND

(CIPD) gives us some agreed

DEFINITION

upon ideas of

coaching characteristics3 as the followings:

The term "coaching" is first used by the

late nineteenth centuryt in the sports teams and its purpose is to improve the performance of the ath[etes. Later on, in

the twentieth century, the term is atso used in non-sport area, especiatty in the business or in organizations. Now we see the term being used wider in the area of psychological development of a person which is sometimes catled "tife coaching"

devel.opment.

o o

work.

Coaching activities have both organizationaI and individuaI goal.s.

o lt

assumes

that the individuaI is

psychologica[ly wel.l. and does not require a clinical intervention.

o lt provides people with feedback on both their strengths and their

development, the goals may atso inc[ude

the mental or spiritual dimensions. The practice of coaching focuses on "nondirective questioning, provocation and hetping clients to analyze and solve their own chaL|.enges, rather than offering

Personal issues may be discussed but

the emphasis is on performance at

achieve their goals. ln a business context,

the goal is probab[y an improvement in job's performance, whi|.e in personaI

lt focuses on improving performance and developing individuaLs' skitts.

or "personat coaching". This tast area witl

be the focus of this paper. Coaching emphasizes helping others to set and

lt is essentially a non-directive form of

weaknesses.

lt is a skitted activity which shoutd be delivered by trained people.

There is some overtap between the terms coaching, mentoring, and counseLing. The

advice or direction"2.

mentoring seems to emphasize long term

It is difficutt to define precisely the term "coaching"; however, the Chartered

retationships while coaching focuses on

devel.oping some particul.ar goa[s in

short term. A mentor has a broader view

Coaching. Avaitabte from: hltp:// en.wikipedia.orglwiki,/Coaching [2008, Aug ibid.

10J

3 Coaching. Avaitab|.e from: htlp:// www.cipd.co. u k/s ubjects,/trna nddev/ coachmntor,/mentor.htm [2008, Aug 10].

of the person than a coach, and the environment of mentoring is much more informal..4 When comparing with

awareness (67 .60/o), setting better goa[s

counseling, coaching is for those who are

(52.9o/o).

psychotogicat[y wet[. When a coach

communication between a coach and his

notices the mentaI abnormality of his

client are tetephone

ctient, he can refer him/her to another

maiL (45.2olo), and meeting in-person

professionaI for support.

(35.2o/o).

ln the surveyt of 270 c[ients of personal

and professionaI coaches in

of business

and

personaI coaches, there are some interesting facts which are very positive

about coaching. Seventy percent of respondents said that their investment in a coach was "very valuable"; while

28.5%o

said their investment was "vatuabte". ln

to the question of the role of the coaches, the clients saw the rote of the coaches as sounding board (B4.B7o), answering

otivator

(50.5%o).

(7 8.1.o/o),

friend

(5 6.7 o/o), m

more balanced life (60.5o/o), lower

stress leve|.s (57.1o/o), and sel.f-discovery

The three main types of (94.3o/o), etectronic

COACHING ELEMENTS

t99B

conducted by the lnternationaL Coach Federation in America, the wor[d's Largest professionaL association

(62.40/o),

entor:

ln the area of the resutt of

81 GOALS SETTING A coach needs to hetp his ctient to ctariflT

their interests and targets. GoaI setting invotves "estabtishing specific, measurabl.e

and time targeted objectives."6. For instance, a seminary student may have a goal that she wants to be abte to lead a smal.l.

group Bib[e discussion within three

months from now, or she may need to

lead a premaritaI counseting within a semester. Goal setting is a major component of coaching process. There must atso be a realistic action ptan to achieve the intended goa|.s.

working with a coach, the top five answers

ln order to achieve goaI

of the ctients' experiences are setf-

motivation is crucial. Peopte need to think

4 5

setting,

through the question of why does he ibid.

Ctient Survey Resutts and Press Release. Avai

[abte from: http://www.coachfederation.org,/

R/rd on Iyre s/D639C5BD-F593-4858-8837 -

D7 EC0E0AF 0C/7

7 41

/ 008 lCFCtientSurvey

Resutts1998.doc. [2008, Aug 101.

need that goat, or how important is that

6 GoaI Setting. Availabte from: http:// en.wiki pedia.orglwiki,/GoaL_settin 101

g [2008,

Au g

to his l.ife? Howard and Wittiam

Abil.ities (SlMA, ability and motivation test),

Hendricks give some advice about setting

Meyers-Briggs Type lndicator (tvtBTl,

personaI goats by [eading a person to

personatity test),

think through four tevets of human

Directed Search (interests test).

goaI

capability which are knowledge, attitude,

habit or behavior, and

skiU..7 After

considering those levels of capability, the

ctient may identify the needs for devetoping in each [evel.. Another way to

begin goal setting is

to think about the

important areas of people [ives such

work, famiLy, marriage, spiritual., church participation, and community. Then, the ctient needs to evaluate sincerely his life

in each area and consider the needs for

to think in the goals setting is the tevel of the client's commitment to'his goals. Sacrifice and hard working are the main keys for the success.

Sel.f-

STRATEGY OR ACTION PLAN

Strategy (long-term action pl.an) or action

ptan is about choices that affect the outcomes.s After a coach and the client finish setting goals, the next process wilt be making an action ptan to accomp[ish the

goa|.s. ln order

to make an action p[an,

the client needs to answer a set of questionse such as;

What do I want the coach

to do for

me?

improvement. Another thing that a coach needs

or HotLand's

What do I want to learn from him

How wil'|. he help me?,

What do I expect the outcome from time spent with the coach?

There are many contemporary tests and questionnaires for helping people know

How do I learn?

their strengths, weaknesses, traits, tatents,

How much time, money, and energy

interests, and personalities. Those too[s

can be used

to support the coaching

do I want to invest for these goals?

process. The examples of those tools are

After answering those questions, a coach

Hout SpirituaI Gift lnventory (spirituaL gift

and his client may come to an agreement.

test), The System for ldentifliing Motivated

Strategy. Avaitabte from

wiki/Strategy [2008, Aug

: http:,/en.wi

pedia.org,/

101

Howard & Wittiam Hendricks, As iron Sharpens

Hendricks, As lron Sharpens lron: Thai

lron: Thai Transtation, (Bangkok, Tyrannus

Transtation, (Tyrannus Center, Bangkok, 2003),

Center), p. 47.

p.1.23.

An agreement wi[[ have important detaits frame for both sides. lt witl also clarify

to improve the thing a ctient wants to improve to the thing he needs to improve.'o For instance, a ctient

both sides' duties and responsibi[ities. An

may want to improve his praying, but the

action plan for personat coaching may

coach may discover that what he needs

cover many activities such as buitding

flrst is to devetop discipline. A seminary

relationship and trust with each other tike

student may want to improve

a meal or visitation, ski[[ and performance

interpretation skil.l, but what he needs first

observation, doing tests or questionnaires,

is the reading skill. So, in some case,

training and practicing,

coach needs

such as activities, expectations, and time

finding

to use the skills required, book reading, writing assignment,

opportunities

discussion, feedback and reftection, sharing tips and insights, interview, project

assignment, decision making, attending trainings and seminars, and evatuation.

The question of "how" a ctient tearns is a

good consideration and is often : .

overtooked. Some peopl.e tearn by reading, another by doing or being a part of an action team, and another by looking

at examptes from others. A successfuI action ptan should fit the way the client learns best. This information of how a

move from trying

his

to look at the fundamental

needs of his client's goats.

FEEDBACK AND REFLECTION

Feedback is crucial for coaching process.

The coach must give enough and timely feedback for his ctient. Susan M. Heath

fiel.d gives usefut and practicaI advice

about feedback in her articte entitted "How to Provide Feedback That Has an Impact" as fo[[owings11;

As specific as possibte

Focuses on person's behaviors, not on

intentions or motivations, tatk about what and how the actions were done,

client learns may come from reflecting on

not why, because it witI create

how he learned new knowledge and skitts

defensiveness

in the past.

Hendricks give us u gooO insight that

10 ibid., 11

p.1.22.

Susan M. Heathfietd, How To Provide Feedback

sometimes in the process of foltowing the

That Has an lmpact. Avaitabte from: http:// h um a n resou rces.a bou l.com/ cs/

p[an, a coach may see a necessity to

comm

unication/ht/ Feedbackimpact.htm

[2008, Aug 10J

Describes actions that a person can do

ctient toward his goal.s.t'

done honestly and sincerely

something about

reftection is considered by behaviorists

that it is unreIiabl.e and subjective because it is immeasurab[e.'o So, a coach

lnvolves the sharing of information

must be aware of this fact in using

and observations. lt does not include

reflection.

advice unless you are requested

o Make sure the other o

However,

Unl.ike person

in the sport coaching

where

everything is evatuated in scores, results,

understood by using a feedback toop

and statistics; the life coaching evatuation

As consistent as possibte

is quite often immeasurabl.e and

As a fact found in the sgrvey mentioned above, the feedback process may be the

most beneficial elements for a c[ient. the survey, almost

B5o/o

of the c[ients see

the role of their coaches as "sounding board".

subjective. lt is difficult to say how much

person improves in her praying, preaching,

leading a worship, marriage tife, etc. Besides a mutual evaluation between a coach and his client, the best way of evatuation is to listen to the feedbacks

Reflection is "the menta[ self-observation

from other persons who observed and saw the improvement of the client. A

anatytical reporting cognition of conscious

good coach wil.t find these resources for

inner thoughts, desires and sensations"12.

good evatuation.

This is a process that a coach hetps his

client to [ook ctosety at his actions or performance, and to evatuate the strengths and weaknesses of those actions

and their consequences. Then, a coach provides his unbiased perspective of what

he is observing. A coach may teach specific insights and skitts

A great coach will. atso help his ctients to

face with faitures and successes wisely. The great insight of how a person can face a failure is the thought that people Learns

"what does not work" and

avoid

repeating the same mistake again. Thomas

to erhpower the

from: hltp://

Coaching. Availabte from: hllp:// en.wiki pedia.org,/wiki/Coachin g [2008, Aug 1 0]

12 lntrospection. Avaitabte

lntrospection. Avaitabte from: htlp://

en.wikipedia.orglwiki/lntrospection [2008, Aug

101

Alva Edison, a great American inventor,

mainty is to observe; to reflect the ctient's

learned this lesson very we[[ from his

weaknesses and strengths;

many failures before coming

to his great

invention of a [amp. On the other hand,

coach should hetp his ctient to cetebrate his success and

to discover what are the

factors of the ctients' success such

as,

motivation, commitment, skit|.s, or circumstances. Those factors wit|. be

good indicator to guide the ctient for the next successes.

84 ACCOUNTABILITY AccountabiIity is defined as "A is accountabte to B when A is obliged to inform B about A's (past or future) actions

and decisions, to justify them, and to

give

information, knowledge and insights; to encourage;

inspire; and

ce[ebrate.

Another major role of a coach is to hold accountabLe

to his client to keep the

action p[an on which both sid'es agreed.

From the role of a coach,

it is obvious

seen that a coach can do his work best when he knows and understands his ctient

we[t, especialty in the areas which are retated to the ctient's goal.s. A coach

to know his client's personalities, way of learning, habits and behaviors, in needs

order to accomptish the improvement.

suffer punishment in the case of eventual

C. A COACH AND A CLIENT

misconduct".'s Both a coach and his ctient

LeRoy Eims,

are accountabte to each other in the

evangelism wortdwide for the Navigators,

coaching process. As mentioned above,

tetts three characteristics of a teader who

the agreement, either formal or informat,

make an impact

shoutd indicate the duties

lessons from Hezekiah's life (2 Ch. 29:tff).

and

responsibilities of both sides.

a former director of

to others by drawing

Those characteristics are whoteheartedness, is

singte-mindedness, and a fighting spirit.16

probabty leaned more on the ctient's side

These lessons for a teader reatty apply to

because he is the one who do most of

a coach. Look at those characteristics,

the work and wil.l' also benefit most from

coach uses his mental and spiritual energy

the positive outcome. R coach's

more than his physica[ energy because his

ln a coaching process, the outcome

15 Accounabitity, Avail'ab[e

rol.e

from: http://

en.wiki ped ia.orglwiki/Accounta bil.ity [2008, Aug 101

work is much involved with creating 16

LeRoy Eims, Be the Leader You were Meant to

be, (U.S.A., SP Puclication s:

197

5), p.60-7

1,.

inspiration, encouragement, direction, and

right environment,

his client.

Respected by others

A good l.istener with appropriate

The area of interpersonaL re|.ationship between a coach and his client is also beneficial for a coaching process. ln order

response

Relational

(it is not a must, but

hel.pful.).

have a personal influence on others,

John C. Maxwetl gives another set of

On the ctient's side, the foItowing

peopl.e person's characteristics that

characteristics may give a good indicator

leader shou|.d be: a person who

for the success of a coaching process."

encourages, appreciates, forgives, l.istens,

Abte.to identiflT his needs and qoals

Commitment to the goals

Looking for higher chaltenges and

and understands, because those actions are what peop[e want to'be treated.lT

Moreover, in the context of personal or

responsibilities

life coaching, a good coach shou[d have some following characteristicsls;

Creative

Wet[ trained and good experiences in

Setf directed

the areas that the client needi to

Wil[ing

devel.op

groMh and development

Have a ptenty networks and helps from good resources

The best ptace where a client and a coach

can flnd each other in the life coaching

Consistent

A good

Guides with care and good attention

Wil.l.ing

skil.l.

to be responsible for his own

process is the ptace around both daity lives. A good coach may be a professor in

of discernment

to take

risk

people in the same profession, etc. The

with the ctient

17 John C. Maxweit, Be A Peopte Person-

(U.S.A.,

lron Sharpens lron:

list of the above characteristics witl be

Thai

shoul.d possess both quatities of

Transtation. (Bangkok, Tyrannus Center: 2003),

p.76.

good guide to find a coach. A great coach

5P Pubtications,: 1,989), p. 23.

18 Hendricks, As

a university; a lay leader, a friend, or a pastor in a church; a cotteague, a boss,

19 ibid., p. 58-66.

knowledge and skitl, and good wil.|.ing and intention. Being

a coach is tough, but at the same

time being a successfut coach is very rewarding. Here are some rewards2o of a life coach who participates in the growth of others;

with peopl.e who perform tike coach. Recently, I was invited to share in a fel.l.owship group of the young professionaLs

in my church (age 25-35) on

the topic of "Servant Leadership". I ask them to List one or two persons who most influence them. A leader of the group who is very talented in music said he was

Having

a new and

meaningfuI

relationship with another person

Having

a good purpose and meaning

much Influenced by a wel|. known Christian composer who helped him to be a better composer, though they do not

in life

know each other much. A coach can give

Feeting success

a great impression on his client when he[ping him to feel a growth in some

Recognizingsetf-worth

meaningful areas of his [ife.

Being an energetic and active person.

Besides many choirs in my church, one of

INTERACTION: COACHING

the obvious examples of coaching is premaritaI counseling. This program in my

IN PASTORAL MINISTRY

church seems to be a very meaningful and

Thinking about coaching in pastoraI ministry, I consider coaching as a tool for being a mentor. A pastor can use a coaching process in many opportunities in church; coaching people to pray, to study Bib[e,

to lead a bibl.e study

group,

to have

a good marriage, to tead a worship, to cope with stress and tension, to counsel, to evangetize, to teach and to preach, etc. A fact I just discovered recently was that many young people are reatty appreciated

successful for both pastors and members.

Normally, each couple wil.|. come to meet

a pastor three to six sessions before the wedding. ln those sessions, al[ four el.ements presented in this paper are conducted: goaLs setting, action plan,

feedback and reftection,

and

accountabitity. What we can improve in

this process is the follow-up after the wedding and the serious consideration of the strengths and weaknesses of each couple. There are some areas of coaching

20 ibid., p. 177.

that happen more in my church such as

and have more opportunities to be

counseting training, especia|.|.y for the

coach. Most dorm students are aiming to

mentors of the youth.

be ful.l. time workers in future. As teachers,

Another context of coaching in my church is in restoring people from his obvious sin.

I had experiences about three to four cases in hetping peopte personal'l.y in regards to their immoraIity, especiatLy sexuaI immoratity. What I normally did in those cases were to [ead each of them to

repent and confess, to draw them out from ministry for a certain time in some cases,

assign

them to read some book

about God's holiness, to make an action

we try to give the students feedback and evaLuation as much as possible. The tips

about feedback that are mentioned above are very hetpful such as giving feedback as

specific as possib[e, or describes actions

that peopte can do something about. taIk with every student after his/her preaching in the chapel for evaluation. a[so have an hour praying with each I

student every semester which is the time when I keep update about his/her [ife.

plan to avoid the temptation, to meet

Recentty, we have four students who have

with them regutar[y, to make

problems in disciptine and were put under

agreement on the right behavior and to

probation for a semester.

hotd accountable to their promises to God

train peopLe to be disciptined

and me.

did many things that I think shoul.d be helpful for them such as ask each of them to do a questionnaire on goats and purposes of

is tough to and

responsibLe persons. I

The main prob[ems of a coaching process

in church are the

Lacking

of clear

goats

setting, consistency and commitment of

both coach and client, and a good evaluation. So a pastor, or a lay leader,

who performs a coaching process shou[d

tearn from LeRoy Eims's leadership characteristics of whol.eheartedness, singte-mindedness, and fighting spirit.

[ife, meet with each of them regutarty to

be accountable for their behaviors, tatks

serious|.y about

their

weaknesses

especially in their lacking of discipline. The main probtem of this group of students

the lack of responsibility. Many times, they missed classes, or fletd education without

ln my rote now as the dean of students at

Thaitand Baptist Seminary, I see ctearer

informing the responsible persons; they thought that is not serious.

I think one of the differences between

Accounabi[ity. Available from: http:// ped ia.or g/wiki/Accounta bi Iity

coaching and mentoring is the attention to

en.wi

people's motivation and intention. The

[2008, Aug

areas

of intention and motivation are very

important for a spirituat mentor because

Cl.ient Survey Results and Press

www.coachfederatjon.org/N R/ rdon l.yreslD639C5 BD-F5 93-4858-8837 -

EDTECOEOAFOC/7741,/

it is a

008IC FCl.ientS

fact that these areas will often [ead to

rveyRes

u |.ts

Coachinp. Avail.abl.e from: en.wi kipedia.or g/wiki/Coachi

BIBLIOGRAPHY

Eims, LeRoy, Be

Meant

Aug

the Leader You were

htto:// g [2008,

101

Coaching. AvaiIabte from:

http://

www.ci pd.co. u k/su bjects/lrnanddev/

1975.

coachmntor/mentor.htm [2008, Aug

Hendricks, Howard & Wiltiam, As lron

101

Bangkok Tyrannus Center, 2003. Maxwe[[, John C., Be A Peop[e Person,

Goat Setting. Avaitab|.e from: htlp:// n.wikiped ia.orglwiki/Goa t_settin

[2008, Aug 10]

10. lntrospection. AvaiLab[e from: http:// en.wi

Internet Resources

pedia.orglwi kill ntros pection

[2008, Aug 10]

Heathfie[d, Susan M., How To Provide

Feedback That Has an lmpact. Avaitabte from: http:/ / h u ma n resources.a bout.co m/ cs/

communication/ht/ Feedbackimpact.htm [2008, Aug

U.S.A.: SP Publications, 1989.

to be, U.S.A.: SP Puclications,

Sharpens lron: Thai TransLation.

199B.doc.

[2008, Aug 10]

defensiveness and conftict. A mentor should a[so consider about this effect.

10J

Release. Avaitabl.e from: http://

they reatly te|.|. the deep purpose and meaning of a person's [ife. A mentor wil.|. never be interested on[y in peop[e's performance and skil.l.s. However,

101

11. Strategy. Avaitabl.e en.wi Aug

101

from: http://

ped ia.or g/wiki/Strategy [2008,

uau

u 4 ' rrt0idutil{'tufl 'tuurkdotrnoufr

n:vfi'lfriaril The Message v

urx i

r { r url o { rll

iqo fr m n

1:v,luv{u r,l't ua r)?

d t

a il n w] n o

ufl1

Stones

F ive

A Long Obedience in the

Some Direction) nlifrijnfl12n"luffi nu dwhu

(Discipleship in An lnstont Society) *aa u! o

fl : n a u fl FI a il y tM n'] ffil't rl'l u iryryla (The Contemplotive Pastor: FlwJ 1 n u'l a N d'\ d uv

to The Art of Spirituol

Returning dl

u ta 0 : au lJ o.r

t'r?

o rx.li

< 9l Lri u n

niu

3 { n ? 1 :J fl u L{

rir rau

ull

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Direction)

0 { fi 1

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Eugene Peterson had

a publishing life

Al.L

of his writing has emerged out of

his

before The Messoge. And one coutd argue

work as a pastor, mostty at Christ Our King

that it was his previous pubtications that [ed, at least in part, to the renewat of

Presbyterian Church in Bel. Air, MaryLand,

Christian spirituatity among pastors and

pastor of the church, which grew to some

laypeopte today. ln such books as Five

500 members before he Left after 29

Smooth Stones

for Postorol Work, Run

Battimore suburb. He was the founding

years. He went from there

Pittsburgh

with the Horses, A Long Obedience in the

Theological Seminary and then

Some Direction: Discipleship in on lnstont

Cotlege in Vancouver, British Cotumbia. He

Society, and The Contemplotive Postor:

is now "retired," living in his home state

Returning to the Art of Spirituol Direction,

American Christianity and offered a bracing

of Montana, but he remains at heart a pastor who cares deeply about the Christian tife as it is [ived in the |.ocal.

and invigorating atternative.

church.

Peterson exposed the sha[[owness of

It is momentous, then, that Peterson

Regent

has

As Peterson was finishing the manuscript

returned to writing about the Christian life

of Christ Ploys in Ten Thousond Ploces, CT

with Christ Ploys in Ten Thousond. Ploces:

managing editor Mark Gal.[i spoke with him

A Conversotion in Spirituol Theology (Eerdmans, 2005). lt is the first of a projected five-volume series in which

about themes that emerged from the

Peterson witl systematicaLLy pul.l. together

themes he has been ta[king about for

book and his [ife.

What is the most misunderstood aspect

of spirituatity?

three decades-spirituaI formation, Scripture, leadership, the church,

That it's a kind of specia[ized form of being a Christian, that you have to have

pastorin g, spirituaI direction.

some kind of in. lt's elitist. Many people

The first votume is a tour de force in spirituat theotogy, combining incisive cuttural anatysis and bib[ical exposition with a sweeping and engaging vision of the Christian [ife.

are attracted to it for the wrong reasons. Others are put off by it:

I'm not spirituol.

like to go to footboll gomes or porties or pursue my coreer. ln fact, I try to avoid the word.

Many people assume that spiritual.ity is

lf you read the

about becoming emotionatty intimate

ordinary people. There are moments of

with God.

rapture and ecstasy, but once every

That's a narve view of spirituality. What we're talking about is the Christian Life. lt's following Jesus. Spirituatity is no different

from what we've been doing for two thousand years just by going to church

and receiving the sacraments, being baptized, learning

pray, and reading

Scriptures rightly. lt's just ordinary stuff.

This promise of intimacy is both right and wrong. There is an intimacy with God, but

saints, they're pretty

years. And even then

it's a surprise to

them. They didn't do anything. We've got

to disabuse people of these

i[tusions of

what the Christian life is. lt's a wonderfu[ [ife, but it's not wonderfut in the way a lot

of peop[e want it to be. Yet evangeLica[s rightty tetl peopte they

can have a "persona[ retationship with God." That suggests a certain type of spirituaI intimacy.

it's like any other intimacy; it's part of the fabric of your [ife. ln marriage you don't

Al.|.

feel intimate most of the time. Nor with

honest and authentic, so I don't have

friend. lntimacy isn't primarily a mysticaI

veils, or I don't have to be defensive or in

emotion. lt's a way of [ife, a Life of

denial of who I am, that's wonderfut. But

openness, honesty, a certain transparenry.

in our culture, intimacy usually has sexual

Doesn't the mystica[ tradition suggest

these words get so screwed up in our

society. lf intimacy means being open and

connotations, with some kind of completion. So I want intimacy because

otherwise?

want more out of tife. Very seldom does it One of my favorite stories is of Teresa of Avita. She's sitting in the kitchen with

roasted chicken. And she's got

it with

both hands, and she's gnawing on it, just

being vu[nerable. Those are two different

ways

of being intimate. And in our

American vocabulary intimary usuatly has

devouring this chicken. One of the nuns

to do with getting

comes in shocked that she's'doing this,

other. That just screws the whole thing

behaving this way. She said, "When I eat chicken, I eat chicken; when I pray, I pray."

have the sense of sacrifice or giving or

up.

something from the

It's very dangerous to use the language of

Forget about being spiritua[. How about

the culture to interpret the gospet. Our vocabutary has to be chastened and tested by revetation, by the Scriptures.

Loving

interested in. How about learning to love

We've got a pretty good vocabulary and

your kids, accept them the way they are?

syntax, and we'd better start paying attention to it because the way we grab

My name shouldn't even be connected

words here and there to appeal to

your husband? Now that's a good

place to start. But that's not what they're

with spirituatity.

unbelievers is not very good.

But it very much is.

This corruption of the word spirituolity

I know. Then a few years ago I got this

even in Christian circtes-does

something

have

to do with the New Age

embarrassing position

of being a professor

of "spiritual theology" at Regent. Now

movement?

what do you do?

The New Age stuff is old age. lt's been around for a long time. lt's a cheap

You make spirituatity sound

shortcut

to-l

guess

we have to use the

word-spirituolity. lt avoids the ordinary, the everyday, the physical', the materia[. It's a form of Gnosticism, and it has a terrific appeaI because it's a spirituality tf that doesn't have anything to do with doing the dishes or changing diapers or

going

to work. There's not much

mundane.

I don't want to suggest that those of us who are fo[lowing Jesus don't have any fun, that there's no joy, no exuberance,

no ecstasy. They're just not what the consumer thinks they are. When we advertise the gospet in terms of the wor[d's values, we lie to peopte. We lie to them, because this is a new Life. lt

integration with work, peopte, sin, troub[e,

invotves fottowing .iesus.

inconvenience.

Cross.

l've been a pastor most of my [ife, for some 45 years. I tove doing this. But to tet[ you the truth, the people who give

sacrifice. We give up our lives.

me the most distress are those who come asking, "Pastor, how can I be spiritual?"

lt involves

the

involves death, an acceptab|.e

The Gospel of Mark is so graphic this way.

The first hatf of the Gospet is Jesus showing people how to [ive. He's hea[ing everybody. Then right in the midd[e, he

shifts. He starts showing people how to

for disappointment. We're telling them

die: "Now that you've got a Life, l'm going

ties.

to show you how to give it up." That's the whole spiritual [ife. lt's learning how to die. And as you Learn how

to die, you start losing al'[ your i[usions, and you start

being capable now of true intimacy and love.

This is not the way our Scriptures are written. This is not the way Jesus came among us. lt's not the way Pau[ preached. Where do we get all. this stuff? We have

textbook. We have these Scriptures and most of the time they're saying, "You're

It involves a kind of learned passivity, so that our primary mode of relationship is receiving, submitting, instead

of giving and

getting and doing. We don't do that very we[t. We're trained to be assertive, to get,

to apply, or to consume and to perf,orm.

going the wrong way. Turn around. The

culture is poisoning." Do we realize how atmost exact[y

cuLture

the

Baa[

Canaan is reproduced in

American church cutture? Baa[ religion

about what makes you feel good.

Baa[

to setf, submission-

worship is a tota[ immersion in what I can

these are not very attractive hooks to draw peopte into the faith.

get out of it. And of course, it was incredib|.y successfu|.. The BaaI priests could gather crowds that outnumbered foltowers of Yahweh 20 to ].. There was sex, there was excitement, there was music, there was ecstasy, there was

Repentance, dying

I think the minute you put the issue that

way you're in troubte. Because then we

join the consumer world, and evefiQ,lng then becomes product designed to give you something. We don't need something

dance. "We got girts over here, friends. We

more. We don't need something better.

got statues, girls, and festivals." This was great stuff. And what did the Hebrews

We're after [ife. We're [earning how to

have

Iive.

to offer in

response? The Word.

What's the Word? Wett, Hebrews had I think peopte are fed up with consumer

festivats, at leastl

approaches, even though they'ie addicted

to them. But if we cast the evangel

terms of benefits, we're setting peopte up

Stitt, the one big hook or benefit to Christian faith is satvation, no? "Betieve on the Lord Jesus Christ and you wil.l. be

saved." ls this not something we can use

to [egitimateLy attract

5o how shoutd we visualize the Christian tife?

tisteners?

It's the biggest word we have-satvation,

ln church last Sunday, there was a coup[e

being saved. We are saved from a way of

in front of us with two bratty kids. Two

Life in which there was no resurrection.

pews behind us there was another couple

And we're being saved from ourse[ves.

with their two bratty kids rlaking a lot of

One way to define spiritua[ life is getting

noise. This is mostty an oIder

so tired and fed up with yourself you go

congregation. So these people are set in

on to something better, which is following

their ways. Their kids have been gone

Jesus.

long time. And so it wasn't a very nice

But the minute we start advertising the faith in terms of benefits, we're just exacerbating the setf prob|.em. "With

Christ, you're better, stronger, more likeab[e, you enjoy some ecstasy." But it's

just more se[f. lnstead, we want to get people bored with themsetves-so they can start looking at Jesus.

We've all' met a certain type of spiritual person. She's a wonderfu[ person. Loves

Sl'te

the Lord. She prlys and reads the

Bible alt the time. But al.l' she thinks about

service;

it was just not very good worship.

But afterwards I saw half a dozen of these

e[derty peop[e come up and put their arms around the mother, touch the kids,

sympathize with her. They could have been irritated.

to a church like that when they can go to a church that Now why do people go

has a nursery, is air conditioned, and

al'l.

the rest? Wel.l, because they're Lutherans.

They don't mind being miserablel Norwegian Lutheransl

is hersetf. She's not a selfish person. But

And this same church recently wetcomed

she's atways at the center of everything

a young woman with a baby and a three-

she's doing. "How can I witness better?

year-old boy. The children were baptized

How can I do thls better? How can I take

a few weeks ago. But there was no man

care of this person's prob[em better?" lt's

with her. She's never married; each of the

me, me, me disguised in a way that

kids has a different father. She shows up

difficult to see because her spirituat talk

at church and wants her chil.dren

disarms us.

baptized. She's a Christian and wants to

fo[tow in the Christian way. So a'couple from the church acted as godparents. Now

There's no life in the bark. lt's dead wood.

there are three or four couples in the church who every Sunday try to get

And the tree grows and grows and grows

together with her.

prone to disease, dehydration, death.

Now, where is

the " joy" in that

church?

But

protects the life of the tree within.

and grows. lf you take the bark off, it's

So, yes,

the church is dead but it protects

These are dour Norwegiansl But there's a

something alive. And when you try to

lot of joy. There's an abundant life going, but it's not abundant in the way a non-

have a church without bark, it doesn't [ast [ong. lt disappears, gets sick, and it's prone

Christian woul'd think. I think there's

to alL kinds of

a lot

more going on in churches Like this; they're just tota[[y anticultural.. They're joy and faithfutness and obedience and care. But you sure wouldn't know it

fu[L of

by reading the literature of church groMh, woutd you?

disease, heresy, and

narcissism.

ln my writing, I hope to recover a sense of

the

of congregation-what it is. lt's a gift of the Ho[y Spirit. Why are we always reaLity

idea[izing what the Hoty Spirit doesn't idealize? There's no ideatization of the

But many Christians would look at this church and say it's dead, merety an

thousand years of history now. Why are

institutionat expression of the faith.

we so dumb?

What other church is there besides institutionaL? There's nobody who doesn,t

Since the Reformation, though, we,ve championed the idea that the church

have probtems with the church, becausE

can be reformed.

there's sin in the church. But there,s no other ptace to be a Christian except the

Hasn't happened. l'm for atways

church in the Bible-none. We've got two

reforming, but to think that we can get a

church. There's sin in the local. bank. There's sin in the grocery stores. I reall.y

church that's reformed

don't understand this narve qriticism of

I think

the institution. I rea[y don't get it.

especiaIty evangeIicaI pastors,

impatience. We have a goa[. We have

Frederick von Hugel said

the institution of the church is like the bark on the tree.

just siltiness.

the besetting sin of pastors, maybe

mission. We're going

to save the world.

We're going to evangelize everybody, and

we're going to do

a[L

this good stuff and

fill our churches. This is wonderful.

to teave the methods of Jesus in order to get the work of Jesus

This impatience

the

done is what destroys spiritua[ity, because

goals are right. But this is slow, slow work,

we're using a non-bibtica[, non-Jesus way

this soul work, this bringing peopte into

to do what

Life

ALI

of obedience and love and joy before

God.

Jesus did. That's why

spirituality is in such a mess as it is today.

But many pastors see peopte suffering

And we get impatient and start taking

in bad marriages, with drug addiction,

shortcuts and use any means available. We talk about benefits. We manipu[ate

with greed. And so they rightLy want to hetp them now, by whatever method

people. We butty them. We use language

witl work

that

just incredibly impersonal'-butlying

l.anguage, manipulative |.anguage.

Yes, except something backfires on you

when you're impatient. How do we meet

One doesn't normatty think of churches

the need? Do we do it in Jesus' way or do

as buttying.

we do it the Wa[-Mart way?

to get people to do anything-good, bad,

Spirituality is not about ends or benefits or

Whenever guilt is used as a tool

indifferent-it's bullying. And then there's maniputative l.anguage-to tatk peopte

into programs, to get them invoived, usuaLLy

by promising them something.

things; it's about means. lt's about how you do this. How do you live in reality?

5o, how do you hetp atl these people? The needs are huge. Wett, you do it the way .Jesus did it. You do it one at a time.

I haVe a friend who is an expert at this sort

You can't do gospel work, kingdom work

of thing. He's always saying, "You've got to identiflz peopte's fe[t needs. Then you construct a program to meet the fel.t needs." lt's pretty easy to maniputate peop|.e. We're so us"ed to being

in an impersonal way.

manipulated by the image industry, the publ.icity industry, and the po[iticians that

we hardty know we're being manipu[ated.

We tive in the Trinity. Everything we do has

to be in the context of the Trinity,

which means personatly, retational[y. The

minute you start doing things impersonally, functionaLl.y, mass oriented,

you deny the gospe[. Yet that's a[[ we do.

Jesus is the Truth and the Life, but first

he's the Way. We can't do Jesus' work in

the gospel. The gospel of Jesus Christ is not the kingdom of this world. lt's a

the Devit's way.

different kingdom.

I get exercised about this because many pastors are getting castrated by these methodologies, which are impersonal. There's no relationship to them. And so they become performance oriented and successful. lt's pretty easy in our culture,

My son Eric organized a new church six years ago. The Presbyterians have kind of

a boot camp for new church pastors where you learn what you're supposed to

do. So Eric went. One of the teachers there said he shouldn't put on a robe and

at least if you're ta[|. and have a big smile.

a sto[e: "You get out there and you meet

And they lose their sou[. There's nothing

this generation where they are."

to them after 20 years. Or they They try

al.l.

crash.

this stuff and it doesn't work,

and they quit, or quit and start doing something e[se. Probabl.y 90 percent of

the affairs that pastors have are not due to [ust, but boredom with not having.this romantic kind of life they thought they'd get.

if we were to frame this not in * terms of needs but retevance? Many Christians hope to speak to generation X or Y or postmoderns, or some subgroup, [ike cowboys or bikerspeopte for whom the typical church What

seems irretevant.

So Eric, being a good student and wanting

to please his peers, didn't

wear a robe.

a highschool auditorium. He started out by His church started meeting in

wearing a business suit every Sunday. But

when the first Sunday of Advent rotted

around, and they were going to have Communion, he told me, "Dad, I just couldn't do it. So I put my robe on."

Their neighbors, JoeI and his wife, attended his church. JoeI was the stereotype of the person the new church

devetopment was designed

for-

suburban, middle management, never

been

to church, totaLl.y secutar.

Eric

When you start tailoring the gospel to the

figured he was coming because they were

cu[ture, whether it's a youth culture, a generation culture or any other kind of

or because he Liked him. After that Advent service, he asked -Joe[ what

culture, you have taken the guts out of

he thought of his wearing a robe.

neighbors,

He said,

"lt made an impression. My wife

and I talked about it. I think what we're realty [ooking for is sacred space. We both think we found it."

whatever-everybody is performing a role there, too.

But we're involved with something that has a huge mystery

to it. Are we

going to

I think relevance is a crock. I don't think

wipe out a[|. the mystery so we can be in

people care a who[e lot about what kind

control of it? lsn't reverence at the very

of music you have or how you shape the

heart of the worship of God?

service. They want

a place where God

taken serious|.y, where they're taken seriously, where there is no manipu[ation

of their emotions or their consumer needs.

And if we present a rendition of the faith

in which

al.l'

the mystery is removed, and

there's no reverence, how are people ever going to know there's something more than just their own emotions, their

Why did we get captured by this

own needs? There's something a lot

advertising, publicity mindset? I think it's

bigger than my needs

destroying our church.

do I ever get to that if the church

But someone etse might watk into Eric's church, see him with his robe, ahd watk

out, thinking the whote ptace was too rEtigious, too churchy. So why are they going if it's not going to

be religious? What do they go to church

Of course, there's another aspect to this.

lf you're going to a church where everybody's ptaying a religious ro[e, that's

service

and worship program is alt centered on my needs?

Some peopte woutd argue that it's important to have a worship service in which peopte fee[ comfortabte so they can hear the gospet. I think

for?

that's going on. How

they're wrong. Take the story I told

you about this family in front of us on Sunday. Nobody was comfortable. The whole church was miserable.

to be off putting. But that

And yet, they might have experienced

performance menta[ity, ro[e mentatity can

more gospel in going up and putting their

be seen in the cowboy church or

arms around that poor mother, who was

going

embarrassed

to death.

! I JJ

],1

{

a I

{

How do we know when they have moved from merety adapting ministry to the cutture to sacrificing the

gospeL?

One test I think is this: Am I working out

the Jesus story, the Jesus methods, the Jesus way? Am I sacrificing retationship, personaI attention, personaI relationship for a shortcut, a program so I can get stuff done? You can't do Jesus' work in a non-

Jesus way and get by with it-although you can be very "successfut."

One thing that I think is characteristic of me is I stay [ocal.. l'm rooted in a pastoral [ife, which is an ordinary Life. So whil.e

al.L

this glitter and image of spirituatity is going around, I feel quite indifferent to it, to tel.l.

you the truth. And l'm somewhat suspicious of it because it seems to be uprooted, not grounded in locaI conditions, which are the onty conditions in which you can live a Christian

Life.

t :.