My current role: Associate Pastor in Residence

As of this writing (Christmas, 2024), I’m now a part-time “Associate Pastor in Residence

The (slow) process of integration and “roll out” has begun with Kristine and I have made Journey Church Tacoma our covenantal home until the Lord calls us to a permanent assignment, and my introduction to the congregation has begun with a couple preaching assignments. Most recently this was an advent message in a series about Old Testament promises (God With Us, 12/15/24).

Too, this has begun a formation-in-process mentoring relationship with the head pastor and elders that

1. has been coordinated with the Pacific Northwest district of Christian & Missionary Alliance to be in line with ordination (please also see this),

2. kicked off a season of reading/discussing books geared toward eldership/leadership,

3. initiated a multi-part training program including preaching/teaching, evangelism, men’s ministry, etc.,

4. integrated my podcast into the church’s ‘read through the Bible in a year’ initiative for 2025, and

5. scheduled the first adult ed class for me to develop and lead, Bumper Sticker Apologetics.

As I said in my introduction, while I bring a lot of life experience to the table, I’m humble and eager to learn with my boots on the ground. And with my knees on the floor.

Soli Deo Gloria.

A Personal Examen and Rule of Life

What happens when you copy/paste a paper from one of your doctoral classes into a Squarespace blog post? We’re about to find out! (I discovered that each page’s footnotes are all dropped at the very end, for instance).

What follows is 1) a level of self-examination and 2) resulting philosophy of ministry (a “rule of life”) that is deeper than you’ll get in any job application process.

Why share it here?

Because in a purely human sense, you’re taking a chance on me, and I’m taking a chance on you. 

Obviously we’re both going to petition the Holy Spirit to speak into the situation as well.

But like most people, I want to know and be known. It’s what we desire most deeply going back to the Garden of Eden, and it’s what we fear most deeply, too (Genesis 3)

But here’s to ‘putting it out there’ — a bit of Roger reflecting in spiritual formation class (albeit reformatted to be web-friendly and look less like the old typewriter formatting that academic papers get pressed into).

***

A Personal Examen and Rule of Life

An Assignment Presented to

Dr. Brad Strait

Denver Seminary

Littleton, Colorado

In Partial Fulfillment

of the Requirements for the Course

SF1103 Interior Work Necessary for External Influence

DMin Track: Spiritual Formation

by

Roger Courville

10 August 2023

INTRODUCTION

If a “rule of faith” outlines what is confessed as doctrinally authoritative and “functions as hermeneutical key for the interpretation of Scripture,”[1] this paper will illustrate that a “rule of life” speaks to how.

The context of such practices and disciplines is this writer’s life and ministry, presented in four movements: brief overviews of spiritual maturity and personal spiritual development, an extended examen in the form of describing a spiritual journey to date, an extended look combining a ministerial approach with biblical and theological investigation, and a concluding Rule of Life.

Though my ministry context is to be determined,[2] I entered Denver Seminary’s Doctor of Ministry program with a topical interest shaped by years of significant (if not strained) self-reflection: “conversation as spiritual formation.” Two presuppositions are smuggled in:

One, communication is inherently relational and involves content. Moreover, it is triune: assuming the Spirit is invited, it’s an opportunity for formation.

Two, this is true regardless of the roles of the interlocutors or medium of exchange. As will be explicated, “teacher” will be used with a broad semantic range, not least of which because it’s what I naturally do, regardless of role or medium.

SPIRITUAL MATURITY

            Spiritual maturity is a process, and “the litmus test of spiritual reality is transformed – one that manifests the fruit and graces of the Spirit in a way that radiates Christ’s reality to others.”[3] This, as Dr. Brad Strait puts it, is the “widget,” the output.[4] How one gets there, however, is likely to resemble something more like an upward spiral,[5] perhaps experiencing periods of delay, detour, or even temporary regression.

            Further, spiritual maturity is ultimately a team sport with each player growing similarly to physical growth, at different rates as God works in each person’s life.[6] Each person’s intimacy with God is akin to their intimacy with others – the essential elements of which are being known and accepted.[7] This is not only core to our identity in Christ, but to be lived out much like Paul’s instruction to the Romans to “accept, welcome, and love one another without judging or condemning—no matter how weak, immature, or unlearned someone’s faith may seem. Acceptance creates room for growth to continue; rejection stunts growth.”[8]

SPIRITUAL DEVELOPMENT OVERVIEW – PERSONAL

            My own spiritual development is marked particularly by two events – justification 24 years ago, and a special filling of the Holy Spirit nine years ago. Some disciplines came easy (e.g., Bible reading and study, journaling, unceasing prayer), while some came with difficulty and are still sometimes elusive (e.g., life at 3mph, discerning God’s good, perfect, pleasing will a la Romans 12:1-2). Indicative of my aspirations, the title of my journal each year is one word…except this and last year, which it has uncharacteristically two words and for two years: patience and curiosity. Indeed, too often I experience my own regression en route to fuller life in Christ.

SPIRITUAL JOURNEY

            My path was birthed in a family parented by unequally yoked pastor’s kids, a crucible of grandpaternal tension betwixt fundamentalist oneness Pentecostalism and mushy moderate Presbyterianism. This would later emerge as a passion for church unity and the question, “Unified on what?” But long before I understood that the “what” is also a “who,” I decided at 13 that whatever my non-Christian father was doing on Sunday morning – hunting, fishing, golfing, bowling, watching football – was more interesting than going to church. Ten years later I had hair down my back and a guitar in hand, living the rock and roll lifestyle. Ten years following that, at 33, I bent the knee to my Lord and Savior.

            In the years both before and after justification, what you, me, Calvin, and Kuyper might call “self knowledge before God” (SKBG) manifested first in a desperate search for self. This idolatrous detour was compounded for reasons I only now understand, and it contributes to mightily to my SKBG: I’m seriously lopsided. Three examples of lopsidedness will suffice.

First, my Core Values Index (CVI) is Innovator-Merchant and scored as “profound” in both. In short, I’m hyper-gifted at problem solving (creativity with dot-connecting) and nearly so in relational matters (creativity with seeking the highest and best of others).

Second, my Big Five psycometry scores me in the 98th percentile in Openness to Experience (creative/investigative), in the 3rd percentile in Conscientiousness (disdain for structure and givenness to procrastination), and 85th percentile in Agreeableness (genuine interest/care/contribution for others).

Finally, of the 34 strengths illuminated with Strengthfinder 2.0, seven of my top eight (Ideation, Strategic, Connectedness, Input, Futuristic, Learner, Intellection, Activator) are in the category of “seeing/problem solving.”

On my spiritual journey this lopsidedness touched down in three significant ways, each of which was a categorical problem until submitted to Jesus.

One, my early days as an immature Christian meant I still attempted to find my identity in deep left-brain learning.

Second, my lopsided wiring for root-cause analyses and sharing from the overflow of learning struggled to find belonging in community and church.[9]

Finally, and partially in response to the first two, I overly relied on entrepreneurial instinct and under-relied on how community shapes us.

Thanks to the Holy Spirit, however, I found myself burning for what Michel Hendricks put into words: “I wanted Jesus to live His life through me. I did not want an improved life. I wanted a transformed life.”[10] The journey, then, is observed in a number of trajectories, including a number of exclamation points added during my engagement with this class. A partial list includes:

From money to meaning. I spent the first half of my life being the guy in the room with the answers. In my late 40s I had a baptism-of-the-spirit moment that challenged my tidy cessationist theology. I realized a sacrificial life meant being sold out, spending the second half of my life (attempting to) be the most hesed person in the room, making “relationship-building a centerpiece of the group curriculum instead of an afterthought.”[11] I had to first, as Lance Witt put it, truly abandon ministry performed like a job, remembering daily that “as a son, my value is intrinsic, not transactional.”[12]

From left-brained to whole-brained. I knew the answer from my deep experience in adult education theory meant that transformation requires affective engagement, but my default was (is) still to retreat to the scholastic from which I derive joy and then fail to consider the affective needs of others. If “true truth,” as Francis Schaeffer calls it, is that “whole-brained Christianity makes full use of truth and relationship” (emphasis mine),[13] my orthopraxy and orthopathy have much room to grow. Bruce Demarest adroitly sums up both problem and aspiration:

Isolated from spirituality, theology can become dry and barren. Isolated from theology, spirituality can drift into platitudinous piety. Theology and spirituality must be bound together in mutually nourishing relationship.[14]

From proposition to story. I grew up aspiring to be like Paul Harvey (really!), and I am a storyteller. But like the previous point, the “I” often fails (and manifests, for instance, in amateur sermons) because I lean too much to the left (brain), particularly because “connecting all our emotions to joy is done primarily by storytelling, not by teaching.”[15]

From transactional to relational. As my CVI shows, I’m profoundly relational, yet often there’s been a disconnect between caring for another’s flourishing and interactions that fail to facilitate their relationship with the Holy Spirit. For instance, I often genuinely query with “tell me your story,” yet fail even still to live into a reality of trinitarian friendship that gently supplicates, “here we are, you and I, and I hope a third, Christ, is in our midst.”[16]

From trying to training. Pulling myself up by my own bootstraps was a collection of efforts – trophies, addictions, strivings, strategic plans – that I let go of slowly, sometimes begrudgingly. In time I discovered that some just left me for reasons I couldn’t explain (apart from the Holy Spirit). Some practices (e.g., “middle way of prayer”[17]) came easily, while some (e.g., “doing ministry at 3mph”[18]) not so much. “Intimacy is muscular”[19] then became a new favorite aphorism, and the “not yet” of the “already/not yet” life incandesces within with new intensity.

As I arrived home from class, I sorted through my class notes and journals new and old, assembling every ism and question, and praying over what God would have me learn. Mercifully, He reminded me of a distillation of my “self” of long ago and illuminated it anew.

In that distillation, formulated as “collect > reflect > connect > create > relate > respond,” He not only reminded me that He not only wired me lopsidely for a reason, but that it aligns with how he wired me for life and ministry: (collect/reflect > reception + meditation) + (connect/create > contextualization + transcoding) + (relate/respond > personalization + elicitation). I realized with resounding aha! that these map to “love God, love neighbor” in a manner that I’d never seen before --  and I’ve had this “me” formulation for better than a decade.

In sum, God wired me to go deep – perhaps even lopsidedly -- on life’s most foundational questions (i.e., weltanschauung or “worldviews”), overflow as a “teacher” in every setting I find myself. Importantly, he gently reminded me the true work is delegated, not mine alone. It is in this I prayerfully seek to be shaped by Scripture rather than shaping Scripture to my own ends.

APPROACH IN LIGHT OF BIBLICAL/THEOLOGICAL THEMES

Has God wired me consistent with “teacher?” How does this inform an approach to the likely ministry areas of my future?

Here I will look first at an essential context and Scriptural warrant for a truncated list of practices befitting the office and role of “one who teaches regardless of role or setting.” I consider my own wiring in light of this as I go.

In Jewish culture, a rabbi topped the societal ladder, so it’s plausible that as they learned about spiritual gifts and desiring the greater ones (1 Cor. 12:31), more “teachers” emerged than were fit for duty. After all, a teacher is compelled to speak, and the tongue comes under mastery with difficulty. Perhaps this is reason James warned of teachers being judged more strictly (Jas. 3:1-12).[20] Further, the task of teaching is not complete – the “widget” is unattained – until love is evident in disciples.[21] The “widget,” at least in part, is defined as maturing into unity in Christ as a body part (Eph. 4:12, 15-16), therefore the role of shepherd/instructor is Christ-given so as to equip disciples for just such trinitarian spirituality, relational with God and others (Eph. 4:11).

Critically, this shepherding/instructing is grounded in the gospel which is both received (Jude 3, 1 Cor. 11:2, 15:3) and practiced in “submission to Christ’s lordship and the leading of his Spirit.”[22] Pedagogically, learning to follow Jesus in a transformative way is both taught and caught, so a teacher necessarily is one who teaches both doctrine and a Christian way of life[23] first from being a disciple themselves.

Finally, its worth putting a fine point on this: knowledge and practice are both intrinsically and inherently relational in a way that is unique in the Christian worldview. In a secular sense, a relationship can be between persons, objects, or concepts as discrete units, As humans, we as teachers and students may conceive of knowledge and practice as distinct and our relationships as ‘I know you, but I don’t like your idea.’ But Jesus is uniquely simple – an uncompounded unity of way, truth, and life, (John 14:6) – and the “only indisputable time that truth is a person.”[24] The role of teacher relative to disciple, then, is not that of sage imparting wisdom, per se. Rather, it’s in triune relationship with God and disciple, first as a disciple themselves.

But if that’s what I knew, that’s not the way I lived. Even during class I recognized Lance Witt’s turn from doing ministry as an employee to doing so as an adopted son,[25] but only in the last couple weeks recognized that my hard-won self-understanding of my own wiring was anthropocentric. Practically speaking it was often idolatrous.

As self knowledge before God, as of this writing it has not been fully transformed, but that work in progress now looks more like the Figure 1 below. Reconceived, the first two wiring traits, “reception/meditation” replace “connect/reflect.” Importantly, throughout the Bible, the presupposition and sometimes explicit expression is that of passing along what has been received (1 Cor. 11:2, 1 Cor. 15:3, Jude 3). I do absorb and process a huge amount of data (for fun), even lopsidedly so, but absent divine warrant and empowerment (Deut. 20:1 et al), I fail at my part of the missio Dei. If I am “Christian” before “teacher, I must begin with recognition of, communion with, and receiving from God as Source (1 Cor. 8:6, 1 Chr. 12, 14), prayerfully discerning His good, perfect, and pleasing will (Rom. 12:1-2).

The second two wiring traits, then, are reframed from “connect/create” to “contextualization/transcoding.” Do I really create anything? The Cultural Mandate, in part, tasks me with the task of bringing out the potential of the earth to support filling the earth with God-glorifiers,[26] and yes, I’m agent with a creativity that images my Creator. But analogically, contextualization is the superior concept here. Contextualization, generally speaking, is adaptation of something that preexists -- the “social and linguistic webs within which speech is set and derives its significance.”[27] The gospel writers did this with who they addressed (e.g., Matthew for the Jews, Mark for the Romans, et al), and we observe Paul address different audiences differently (e.g., arguing philosophically with the Athenians in Acts 17, arguing from the Scriptures to hostile Jews in Acts 18). Importantly as it applies to teaching today, where once we used sacred stories to illustrate secular themes, now we may be served better by using secular stories to illustrate sacred themes.[28]

To me, “relate” was shorthand for facility with medium and media switching – meeting people “where they’re at” inclusive of more than only in-person means of connecting. Transcoding is more accurate technically but sorely truncated in missiology.[29] But what is the biblical witness?

Beyond general writing for instruction, exhortation, and/or correction, Paul expressed preference for being with a group in-person (but was writing because he couldn’t be) (Gal. 6:20, 1 Cor. 16:5) or that he used letters to express his desire or ask for something (1 Cor. 16:10, Philemon). John expressed a need to abstain from writing so that he could say something in person (3 John 13). But the obvious cultural gap is that today we have media options that didn’t exist. It is clear from the existence of New Testament manuscripts and comments therein that “media” wasn’t eschewed because Jesus didn’t write anything down. It also appears clear that “exegete everything”[30] should include thinking hermeneutically about transcoding, accounting for the nature of the medium as part of communication. A sacrificially-submitted, culturally-situated teacher will be careful to protect the conscience and, as appropriate, find the redeemed use of anything in the created order (1 Cor. 10:31), including and particularly use of media.

Third, the final pair of wiring traits of “relate/respond” better express “Christian who teaches” as “personalization/elicitation.” The object isn’t simply to establish rapport and serve. Pagans do that. Rather, to paraphrase Dr. Brad Strait, the telos isn’t knowledge, it’s transformation in Christ by the power of Spirit: “The product is you.[31] Or in this case both me as a teacher who has not successfully lived into my gifting without transformed disciples. Personalization is the contextualization particular in a hyper-localized sense, but the responsibility is as catalyst -- co-agent with the Spirit with responsibility to educe or invite the disciple’s attention to first be on God. Neither the Cultural Mandate (Gen. 1:26-28) nor Great Commission (Matt. 28:16-20, Acts 1:8) are complete without this final step.

Finally, three specific spiritual practices undergird all areas above, all critical to laying my shortcomings at the foot of the cross.

The first, initiated above, is that I would do nothing but what God tells me (John 5:19). Herein I’ve made a quantum shift from self-knowledge to self-knowledge before God. Consistent prayer and journaling, seeking and receiving with confidence the gift of the Holy Spirit’s intimate involvement (Luke 11:13).

Second and following from the first, I must extend and protect “ministry at 3mph.” I already live an interruptible life, but there’s an old aphorism exhorting, “If you want to go far, go with a team; if you want to go fast, go alone.” I’ve always gone fast. It’s a shift from drivenness to create to an abiding in relational stewardship. I need a team and need to trust that a team needs me because God designed it that way (1 Cor. 12:18).

Finally, I must actively seek to be in relationship with others. I easily turn conversations into spiritual conversations,[32] but given my broad definition of teaching includes spiritual friendship, et al, the “going” in “go, baptize, disciple” has been lacking more than it should. I spend too much time researching, and not enough time being in places where God can use me. Yet he has promised that the Spirit would, in fact, use me (Luke 12:12), if I show up.

In sum, passing along what I’ve received begins and ends with the gospel. The role I end up in as pastor, professor, small group leader, podcaster, considered in a cultural context inclusive of digital “places,”[33] bears the same responsibility. I am the product first, and only then a witness, spiritual friend, mentor, or whatever path God directs my steps to (Prov. 16:9). 

RULE OF LIFE

In conclusion, version one of this writer’s Rule of Life emerges:

In response to and as witness of the love of God, I live out of the overflow of intimacy with His will and power, reaching, teaching, and leading by any means and medium necessary that I might help some fall more in love with Jesus.

Expanded upon, I offer this:

In response to and as witness of the love of God

Identity and purpose received, not achieved, my life’s greatest meaning, joy, and peace surpassing understanding must be daily before me. I begin each day reflecting upon His mercies, running so as to win the prize, humbly holding in tension my agency with His Lordship, my daily tasks with unceasing prayer, my time alone with not neglecting the love of others.

I live out of the overflow of intimacy with His will and power

I desire to desire unbroken connectedness such that spiritual devotion is obedience borne of love. In this I will tithe my time in Sabbath, seek daily to quicken my conscience by His holiness, discern His will in my study, and allow his wisdom to power my steps, redeeming the whole of life as sacred.

Reaching, teaching, and leading

Each day I will fill my tank before hitting the road to pass on what I’ve received, refreshed to again – one day at a time – be unconcerned for the praise of people, knowing nothing but Christ and him crucified. In humility and compassion I seek the whole-brain welfare of the body of Christ and inviting them to respond in their own gifting to the invitation and command to invite others to “Follow me.” Hopeful, curious, and patient in all things, I will ever keep before me true truth that the point of service to others is their communion with God.

By any means and medium necessary

To exercise my sacred stewardship I must sacrificially, moment by moment, pursue health in every dimension, grasp time loosely, and engage joyfully learning to meet people where they are or “are,” at three miles per hour. Further, I will grow in self-denial as righteous and joyful suffering, especially in patience with partners themselves under Holy writ, in submitted service to our Lord. 

That I might help some fall more in love with Jesus.

Passing along what I’ve received, I must pursue others in light of who they are and connect them to Spirit-infused experience of life of relationship as the centerpiece of curricula. This will range from a Christian worldview quietly woven into a secular curriculum in pre-evangelistic effort to point people to Jesus to biblical/theological engagement with existing believers. Like Jesus, I will pursue them where they’re at while not being content to leave them where they’re at, inviting them to be known and accepted in hospitable, hesed community, discovering the joy set before them as an invitation and command: “Follow me.”

Soli Deo Gloria. 

*** 

APPENDIX A: TRANSCODING TRADEOFFS EXHIBIT

When considering interlocution in the context of place and time, what are the tradeoffs? Might we consider said tradeoffs as “different” rather than “better and worse?” While the Holy Spirit isn’t represented here explicitly, there is biblical warrant for healing at a distance and, arguably, an invitation to reconsider how we conceive of proximity.

***

APPENDIX B: JOURNAL

Over the course of this class I journaled 25 pages (digitally, 8.5x11).

(image excluded as it was simply providing proof)

***

BIBLIOGRAPHY

Aelred of Rievaulx, On Spiritual Friendship, trans. Mary Eugenia Laker. Washington:

Cistercian, 1974, in Mark Harris, Companions on Your Spiritual Journey: Discovering

the Disciplines of the Saints. Vancouver: Regent College Publishing, 2005.

Barton, Bruce B., David Veerman, and Neil S. Wilson. Romans, Life Application Bible

Commentary. Wheaton: Tyndale House Publishers, 1992.

Demarest, Bruce. Satisfy Your Soul: Restoring the Heart of Christian Spirituality. Colorado

Springs: NavPress, 1999.

Frame, John M. Salvation Belongs to the Lord: An Introduction to Systematic Theology.

Phillipsburg, NJ: 2006.

Gangel, Kenneth O. and Howard G. Hendricks. The Christian Educator’s Handbook on

Teaching. Grand Rapids: Baker Books, 1998.

Geisler, Norman L. and Ron Brooks. When Skeptics Ask. Wheaton: Victor, 1990.

Hagberg, Janet O., and Robert Guelich. The Critical Journey: Stages in the Life of Faith, 2nd

ed. Salem: Sheffield Publishing, 2005.

Harris, Mark. Companions on Your Spiritual Journey: Discovering the Disciplines of the

Saints. Vancouver: Regent College Publishing, 2005.

Smith, Craig A. “Church Leadership,” ed. Douglas Mangum et al. Lexham Theological

Wordbook, Lexham Bible Reference Series. Bellingham: Lexham Press, 2014.

Strait, Brad. “The Goal of Spiritual Formation.” Lecture at Denver Seminary, Denver, CO,  July

18, 2023.

______.  “Five Factors of Intimacy – an Introduction” Lecture at Denver Seminary, Denver, CO,

July 18, 2023.

______. “Learning to Live at 3MPH.” Lecture handout, Denver Seminary, accessed July 17,

2023, moodle.densem.edu.

______. “The Middle Way of Prayer.” Lecture handout, Denver Seminary, accessed July 17,

2023, moodle.densem.edu.

Vanhoozer, Kevin J.  et al., eds., Dictionary for Theological Interpretation of the Bible. London;

SPCK, 2005.

Wilder, Jim and Michel Hendricks. The Other Half of Church: Christian Community, Brain

Science, and Overcoming Spiritual Stagnation. Chicago: Moody Publishers, 2020.

Witt, Lance. Replenish: Leading from a Healthy Soul. Grand Rapids: Baker Books, 2011.

(and apparently a copy/paste from Microsoft Word drops all the footnotes that would appear on any given page to the very end)

[1] Kevin J. Vanhoozer et al., eds., Dictionary for Theological Interpretation of the Bible (London; Grand Rapids, MI: SPCK; Baker Academic, 2005), 703.

[2] As of this writing, my ministry context is largely anticipatory. I recently married and moved, so this is an exposition of my trajectory, including insight into what I should likely avoid.

[3] Bruce Demarest, Satisfy Your Soul: Restoring the Heart of Christian Spirituality (Colorado Springs: NavPress, 1999), 39.

[4] Brad Strait, “The Goal of Spiritual Formation” (lecture, Denver Seminary, Denver, CO,  July 18, 2023).

[5] Janet O. Hagberg and Robert Guelich, The Critical Journey: Stages in the Life of Faith, 2nd ed. (Salem, WI: Sheffield Publishing, 2005), 6.

[6] Bruce B. Barton, David Veerman, and Neil S. Wilson, Romans, Life Application Bible Commentary (Wheaton, IL: Tyndale House Publishers, 1992), 260.

[7] Brad Strait, “Five Factors of Intimacy – an Introduction” (lecture at Denver Seminary, Denver, CO, July 18, 2023).

[8] Barton, Veerman, and Wilson, Romans, 260.

[9] Seriously, how many churches encourage lay teachers vs “we need more volunteers in the parking lot or kids ministry?” Even many good ones fail at this.

[10] Jim Wilder and Michel Hendricks, The Other Half of Church: Christian Community, Brain Science, and Overcoming Spiritual Stagnation. (Chicago, IL: Moody Publishers, 2020), 17, Kindle Edition.

[11] Wilder and Hendricks, The Other Half of Church, 97, Kindle.

[12] Lance Witt, Replenish: Leading from a Healthy Soul (Grand Rapids, MI: Baker Books, 2011), 109.

[13] Wilder and Hendricks, The Other Half of Church, 181, Kindle.

[14] Demarest, Satisfy Your Soul, 292.

[15] Wilder and Hendricks, The Other Half of Church, 191, Kindle.

[16] Aelred of Rievaulx, On Spiritual Friendship, trans. Mary Eugenia Laker (Washington, D.C.: Cistercian, 1974), p. 51 in Mark Harris, Companions on Your Spiritual Journey: Discovering the Disciplines of the Saints (Vancouver, BC: Regent College Publishing, 2005), p. 89 

[17] Brad Strait, “The Middle Way of Prayer” (lecture handout, Denver Seminary, 2023), accessed July 17, 2023, moodle.densem.edu.

[18] Brad Strait, “Learning to Live at 3MPH” (lecture handout, Denver Seminary, 2023), accessed July 17, 2023, moodle.densem.edu.

[19] Brad Strait, “Five Factors of Intimacy – an Introduction” (lecture handout, Denver Seminary, 2023), accessed July 17, 2023, moodle.densem.edu.

[20] Kenneth O. Gangel and Howard G. Hendricks, The Christian Educator’s Handbook on Teaching (Grand Rapids, MI: Baker Books, 1998), 9.

[21] Gangel and Hendricks, The Christian Educator’s Handbook on Teaching, 64.

[22] Craig A. Smith, “Church Leadership,” ed. Douglas Mangum et al., Lexham Theological Wordbook, Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

[23] Smith, “Church Leadership.”

[24] Norman L. Geisler and Ron Brooks. When Skeptics Ask (Wheaton, IL: Victor, 1990), 276.

[25] Witt, Replenish, 109.

[26] John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg, NJ: P&R Publishing, 2006), 98.

[27] Vanhoozer et al., Dictionary for Theological Interpretation, 130.

[28] This paraphrases something this writer heard Ravi Zacharias once say (and cannot find to quote). He was speaking about apologetics/evangelism, but it’s arguably applicable inside churches beset with low level of biblical literacy.

[29] See APPENDIX A for a representative chart I’ve used elsewhere. While not discussed in this paper, it presents conceptually a relationship between content and medium when parsed for place and time.

[30] Brad Strait, Introductory Comments (lecture at Denver Seminary, Denver, CO, July 17, 2023).

[31] Strait, Introductory Comments, July 17, 2023.

[32] Twice in the just last two weeks I’ve had time in the cab of a tow truck driver and was a witness for Christ both times. While good and responsive, “going” in “go, baptize, disciple” has been lacking more than it should.

[33] Again, see APPENDIX A.

Connectorship?

I made up the word "connectorship" in August 2013. At the time I’d never heard a word expressed just like that. But to be fair, I don’t think I was actually the first person to do so.

I was on the plane on my way home from getting certified as a John Maxwell Team leadership coach, and I was contemplating what I’m good at that is also a transferrable skill. I was asking myself, ‘could I teach it?’ Could I help people become disciples who also then grew into disciple makers?

I so fell in love with the idea of "the art and skill of connecting people and ideas" that I even registered the domain name.

Years later, now a "connections" pastor is a common role in churches and similar roles in other non-profit settings.

What does not appear to be common is what they mean by that!

To me, there are a few essential ways to think about “connectorship:”

First, connectorship is both relational and propositional — about both people and ideas. In other words, sometimes it’s about people connecting with people, and sometimes it’s about people really ‘getting it’ with regard to an idea — learning, if you will, a concept, plan, estimate, purpose, or sense of something.

Interestingly (to me, anyway!) it perfectly fits the context of my doctoral work — relational spirituality — because God is the source and model for both. Only in Jesus do we find both personhood and truth perfectly unified.

Second, on the relational front, the ‘connections’ are first to God (Ro 12:1-2), other believers (Ro 12:3-8), and even strangers (if not also enemies and even secular institutions) (Ro 12:9-21, 13).

Importantly, connectorship is also connecting to yourself — your own story in light of God’s story. I’m not a Calvinist, but giving credit where credit is due, in the opening to Institutes John Calving pointed out just that — that the most foundational point of self-knowledge is a knowledge before our Creator that ‘compels us to look upward.’

The mission, then, is His mission (missio Dei). And the gifts of the Spirit are for His purposes. We first understand who we are in relation to God such that we realize we need a Savior, but then we must connect (together) to our own gifting in terms of reaching our own potential in God’s story.

Third, on the relational front, to me this means that small groups and other means of connecting the body to each other (He 10:24 et al) are as important as Sunday morning sermons. Yup…I just said it out loud. To state it in philosophical language, Sunday morning gatherings and sermons are a necessary, but insufficient, means for fueling the Christian life.

Fourth, connecting to “ideas” similarly is a necessary — but insufficient — means for fueling the Christian life. Of course we are to grow in knowledge, including of ourselves and our gifts, etc. And trust me, as a guy who is deep in psychometric instruments like Strengthsfinder, Meyers-Briggs, and even a certified coach in Core Values Index, I’ll argue all day long that the biblical conception of self-knowledge can only fully happen in community. But we learn things, about God, about the Bible, about ourselves, about theology, about a bunch of things so as to better relate relationally. We don’t want to just know about God or ourselves — we’re wired for relationship. Knowing God, not just knowing about God. Knowing others, not just knowing about them. Knowing ourselves, not just sharpening our own self-labeling.

Finally, there are host of different ways of conceptualizing the spiritual journey from non-believer to believer, and from believer to increasingly sanctified believer (I’m partial to the Gray Matrix), but the important thing is to remember that, however conceived, the point is to meet someone where they’re at and co-journey with them to the next step, whatever that is).

What do we “connect?” We help people connect to Jesus, which necessarily is a way, a truth, and a the path of life. It is first God’s story…and we are simply part of that. And there is no better antidote to a postmodern, post-Christian world where “my truth” and “your truth” are bantered about than to offer the Great Shepherd who’s words are both invitation and command: “follow me.”

P.S. If you reeeally want to get geeky about connectorship, let’s talk about the academic discipline of social capital. Short of that, suffice it to say that I really believe that relationship is the oldest new killer app.

“In the moment” or “as you are going” spiritual care

A critical element of providing spiritual care is relationship. “Being there” when the baloney hits the fan for someone often (usually?) begins with relationship that’s already been established by doing life together, talking about football or breaking bread or serving alongside each other at the local Union Gospel Mission.

But sometimes it’s just what happens, right? Consider…

Kristine and I were en route from eastern Tennessee back to Nashville as part of a trip where we were praying over where God would have us serve. And after a stop for some food, I wanted a Diet Pepsi for the road, so we pulled into a gas station that had a mini-mart.

I got to the counter with my prey and said to the gal behind the counter, “How’s your day?”

Tracie — the store manager by the designation on her name tag — didn’t look good. And she said so.

In a way that was jovial (perhaps even being able to be interpreted as a joke) I said, “Is it time for us to have a prayer meetin’?” 

She didn’t skip a beat, and she didn’t take it as a joke: “Yes. My friend JUST got raped and just tried to commit suicide.” 

By this time a sharply-dressed black man came in the store and was standing behind me. I motioned him over. He stepped up to the counter. I didn’t —as I usually do — ask for permission to put my hand on her shoulder. I don’t even know why…I just did it.

And I started praying, out loud, there in the gas station, for her friend.

Minutes later Kristine and I were on the freeway and I just sat there in stunned silence. I barely remember what I prayed. In hindsight I could have probably offered to call the police or something. I’m sure I could have prayed a better prayer (though I barely recall what I said).

But God doesn’t need our perfect prayers…He delights in our willingness to step into battle. And I was feeling “winded” because I had just gone into spiritual battle at the drop of a hat. With a gal and some other stranger in a gas station mini mart.

It’s one thing to think formally about spiritual formation and providing spiritual care to students or coworkers or parishioners.

But it’s maybe another thing to equip them to be ready at any given moment to, “as you are going,” step into the fight.

Truth and the true church of Christ will always be under assault. We may or may not have time to premeditate our response.

If we don’t answer young people’s questions and invite them to a different mission, who will?

Sitting in Sean McDowell's class many years ago, Sean told a story of his own journey in the shadow of a famously well-known apologist father. And the way his dad addressed Sean’s doubt’s was simply to encourage him to pursue truth — confident that Sean would find that only Christianity would satisfy his deepest desires, including for truth.

That’s how I think about working with youth and young adults. We know that the number one reason young people 18-34 leave the church is because their questions don’t get answered adequately.

This comes in several forms. Two — not addressing difficult cultural issues or inadequately addressing them — are often are expressed in a form of anti-intellectualism that tells you to ‘just have faith.’

And this makes me sad.

Upholding the primacy and veracity of Jesus, Christianity, and Bible need not include checking one’s brain at the door. Indeed, it’s difficult to follow Jesus with all heart, soul, and mind if we do.

I’ll not deep dive approaches to apologetics here. Suffice it to say, though, that being prepared to offer an answer with gentleness and respect (1 Pe 3:15-16) as we contend for the faith (Jude 3) and refute false teaching (Ti 1:9; 1 Ti 2:24-26) isn’t all about debates and explicit debunking.

What I have found is that walking with people through life means that a) you’re with them when the difficult moments come and b) if you’ve earned trust, you’ll have an opportunity to speak into their life.

And like Josh McDowell’s response to his son Sean, we need not fear doubts and questionings and searchings in our families or students or small groups or whomever we serve.

Indeed, we may just have an opportunity to serve in relational, communal Christianity in a way that God designed. Psychologists recognize that parents (ideally) help their children grow from dependence to independence to interdependence. Some part of their individuation includes forming attachments beyond their nuclear parents.

And isn’t one point of community to provide a place for them to form new attachments who will, as an alternative to TikTok or other purveyors of cultural narratives, to provide young people a place to form attachments and explore ideas in a way that will keep pointing them back to the Gospel?

That’s been my experience as a leader. Young people are deeper than they’re given credit for, and if we don’t answer their big questions and point them in the direction of identity, meaning, and purpose, who will?

What’s your position on inerrancy?

To be fair, I could write 500 posts here answering “what’s your position on…,” but here’s why inerrancy is near and dear to my heart: because we need to be able to defend the validity of the Bible as a set of historical documents as part of the broader argument. It’s where we learn about Jesus, and if we get Jesus wrong, we’ve got a problem (called making up your own Jesus and gospel, Galatians 1:6).

When doing my MA in Apologetics, we spent a year on just the topic of the Bible, textual criticism, inspiration/inerrancy/infallibility/authority/perspicuity, etc. I’m blessed that Talbot School of Theology (Biola University) takes this seriously.

To shorten this post, just know that I align, without reservation, the entirety of the Chicago Statement on Inerrancy in all it’s affirmations and denials. I appreciate in particular that the broader text includes argumentation for the contextual setting and hermeneutical approach.

What is “5000 coffees?”

You’ll often hear me talk about “5000 coffees,” which my own short hand for “spiritual engagement.” But it’s not original to me.

A couple years ago I was sitting in one of my doctoral classes, and the time had turned to open dialogue with the two profs. One of the profs was also a successful pastor, and a student asked him the secret to his success. His answer, “5000 coffees.”

The reason it struck me was because it was what I was already doing.

We sometimes use words like “discipleship,” “mentoring,” and “spiritual formation” in ways that represent a pretty broad semantic range. I’m probably guilty of that, too.

But the reason “5000 coffees” struck me (and even became the basis of my doctoral thesis project) is because whether the occasion was a business lunch, a guy I was mentoring in an addiction recovery program, or even buying a t-shirt at a concert merchandise table, I see all conversations as spiritual and relational.

And in a context of service — pastorally or otherwise — getting to know the people you serve, being genuinely curious (if not patient!), it how we cut through the noise in a seriously noisy world.

The old adage is almost a cliche’ — people don’t care how much you know until they know how much you care, right?

Maybe I’m weird. But I can sit down with anybody and genuinely say, “Tell me your story.”

And one key to my “first 100 days” plan at your organization is 5000 coffees (give or take a few).

Are you open to other roles that aren’t technically “pastor” roles?

Most certainly.

Here’s why, and why I think it might make sense to you.

I’m pastoral in my every day life. I don’t need a job title…I AM a pastor.

Further, I’m wired as a teacher, disciple-maker, and relationship builder. Training and development has not only been my long-time secular career, but helping people grow in their walk with Jesus is what I do every day because I can’t not do so.

I build relationship, and I live a ministry of the Word — teaching, discipling, mentoring, leading, guiding, facilitating, curriculum and event planning, coordinating classes and groups and meetings and outings, and on and on.

In short, living to help people “move one notch closer to Jesus” could just as easily be at a university or non-profit ministry as a formal church.

If you’ve got a position where I can use the gifts God has given me, let’s talk.

Tell us about your personal relationship with Jesus Christ

I’ll be honest, this question makes me immediately think of a book like John Stott’s Why I Am a Christian.

Short: I have one, a real one, a Spirit-filled, daily, and deep one.

Longer: Like many people this relationship has evolved and matured over the years. But to me the important distinction is “Do you live life with a few Jesus sprinkles on top?” or “Do you actively pursue, nurture, and intentionally grow in relationship?”

If you appreciate Scott McKnight’s Jesus Creed (I do!), you’ll appreciate that knowing the Great Commandment and living are not always synonymous. It’s more than my morning devotions where I a) LOVE GOD by reading and praying on my own and then b) LOVE OTHERS read and pray for my daily podcast audience). Further, we’re not loving Jesus if we don’t keep his commandments to love others (Jn 14:15), and that happens in a host of intetional, interpersonal ways.

Longest: I’m not going to write a book here about “Why I Am a Christian,” but if I did it would necessarily include a nearly inexhaustible list of little things. By analogy, it’s like my relationship with my wife — you get to know someone in a way that changes you, enables you to finish each other's sentences, know what the other person values and how they’d make a decision, and on and on. I try to be a good bride THAT way for my Lord, Savior, and Husband, Jesus.

Describe your volunteer activities during the last 5 years

When it comes to church involvement, volunteer activities, services organizations, community involvement, etc., there is a deep and varied answer.

Before I describe those, however, let me ask you a question – are you asking about formal or informal involvement?

Here’s why.

God’s rather clear he wants your heart, not your religiosity, right (Isaiah 1:11-17, Amos 5:21-24, Mark 12:33, et al)?

I’ll list all the formal activities below, but I’d hope you think it important to understand how I started engaging a homeless guy who sleeps in his car on the route where I run in the morning or how I share the gospel when the opportunity presents itself. Further, there are a host of other ways I act in a pastoral capacity, exclusive of a “formal context.” That’s the informal in terms of volunteer activities.

On the SEMI-formal side of the equation, in my small group leadership I have, for instance, worked with them to plan a night to go make burritos and go feed homeless people.

Finally, in a formal sense I’ve served for a few years as preacher/teacher/facilitator with Union Gospel Mission’s LifeChange program in their mandatory chapel services, played on worship team for many years, co-led a church-based experimental a men’s group designed to pair guys new in their faith with mature believers, taught worldview classes, and on and on.

What if?

I have a large library (reeeally large), but if I was on a desert island and could have but five books, Norm Geisler’s systematic theology would be four of them.

I was recently watching the documentary about his life and a few things struck me.

One, the title: Not Qualified. It’s like that could be my story. Not because I’m an intellect like him (trust me, I’m not!), but because I’m so desperately aware that if something good is going to happen, it has to be the Holy Spirit.

Two, he was a late bloomer. I’d heard it before, but I was reminded that Geisler was nearly done with high school when they figured out he couldn’t read. And this dude went on to get a PhD (but not ‘til he was nearly 40), wrote more than 100 books, founded a seminary, and on and on. Of course, history is full of late bloomers (e.g., Ray Kroc, Laura Ingalls Wilder), and I’m both inspired by that and it’s part of my own family story.

Finally, his own words “What if…?” were repeated ad nauseam in the part of the documentary that spoke about one of his own kids committing suicide. The truth is, I’ve never known a pastor who didn’t struggle with that in some way — knowing that their own shortcomings have affected others, particularly their family. Sadly, there are numerous stories of Christian influencers who looked back to regret that their family paid a price (e.g., Billy Graham, AW Tozer, et al). The documentary was a reminder that we can’t change the past, but we can change how we serve now.

That’s me. I’m no intellect like Geisler, and what I started were businesses rather than seminaries. What I traveled the world teaching (at least to date) was presentation skills, not theology and apologetics. My past includes divorce and mess. I can’t change any of that. But, as I trust my references will confirm, I’m an example of what God can do in someone’s life.

I’m a late-to-Christ late bloomer, a “what if” asker, and maybe I’m just smart enough to realize that I fall SO short in so many ways that if there is any fruit from my life, God gets all the credit.

I was one time named “the world leading expert in…” And now I hope it’s CT Studd’s words that are true of me…

Only one life, ’twill soon be past,

Only what’s done for Christ will last.

You can “what if” yourself to death. What if I’d gone to seminary in my 20s instead of my 50s? What if I’d been a Christian and equally-yoked? What if…? What if…?

All you have right now is today. And the chance to sing…

Only one life, ’twill soon be past,

Only what’s done for Christ will last.

Lead, associate, executive, or…?

This’ll probably sound weird, but the right fit will probably be more psychographically determined than demographically.

Here’s my two-sided question back to you: How do you define it? And what’s the nature of the team relative to what you want me to do?

For example, “associate pastor” can mean anything from “part of the core preaching/teaching team who takes rotations in the pulpit” to “guy who just does hospital visitations and administrative stuff the lead pastor doesn’t want to do.”

To me, then, the question is one of the team.

Am I entirely alone with an few other elders? Ok. I ran my own business, self-employed as a professional speaker for years. At most I had 1.5 employees. I don’t have the gift of administration, but you do what you gotta do (including outsourcing stuff like bookkeeping and accounting to real pros).

Thus, the idea of being a solo pastor in a small church somewhere might work. But what’s the elder team like, and do I get a little grace in the areas I’m not strong in?

Am I an “associate?” I’ll be honest, this is an exciting possibility to me. In one sense, I’m not a rookie and have led/built organizations and managed teams. But I also realize that while some part of that experience is transferrable, leading a church isn’t the same as leading a business. I have a LOT to learn. And I’d LOVE to do it on a team. I’ve used the band analogy before: am I the keyboard player who also happens to be able to pick up a mandolin… not the lead singer but a key contributor to both vision/strategy and tactical execution? Bring it. Sounds great.

Might I, because of my business/entrepreneurial background, be an executive pastor? Much like I articulated elsewhere, there’s a difference between what we’re all called to do (a general call as part of following Jesus) and having “the gift” (a particular calling and gifting). Let me be clear: I do not have the gift of administration (defined, in my estimation, as those who thrive in operations). But do I have a history and experience that means I could well manage your next building lease and working with/through an accountant to be fiscally sound both in present management and future investment? Yes. Am I an HR director that will perfectly nail being chief of staff? No. Do I know how to get that done otherwise? Yes. Running your own business doesn’t mean you’ve got the gift of administration, but you definitely learn how to get things done nonetheless.

Again, the question is how do you define the role… really, as in fer realz?. And then who are the other team members.

What this really boils down to is a level of nuance that is almost NEVER seen at initial levels of dialogue. Let’s be honest:

• Your job description, no matter how much you labored over it, only partially represents the position — and it almost never represents the team culture and nuances that help determine ‘fit.’

• My resume and even this website, barely scratches the surface of (good stuff) what I bring to the table or (bad stuff) where I really suck and need some help.

I know my gifts and strengths and weaknesses deeply. And I trust that you’ll just learn to trust that I’ll accurately represent those in our dialogue together.

Over the years (decades!), I’ve figured out that — for me, anyway — the ‘devil is in the details,’ and the only way to get to ‘marriage’ is to start dating. Evaluating a dating profile might be the beginning, but neither of us will EVER figure out the character of the other person from a profile. Ya gotta start dating.

So here’s my two-sided question back to you: How do you define the role? And what’s the nature of the team relative to what you want me to do?

(Oh, and this could even be a non-pastor role…IF it’s a role that aligns with my gifts).

How would you delineate the task vs calling of evangelism?

A couple weeks ago I attended a secular concert of one of my favorite songwriters (Glen Phillips) in Seattle. It was a dinner theatre kind of venue, so Kristine and I showed up early and made a casual date of it.

Before the show started, I took a moment to hit the men’s room and swing by the “merch” table to buy a t-shirt. It turned out that I was the only one there. Before I was done finishing the transaction, I’d struck up a conversation with the gal behind the table, found out that she’d had some experience with churchianity in the past, and in the process shared the gospel with her. This wasn’t just a ‘name-drop Jesus’ moment…but it did include a complete presentation of the gospel. Kristine then had to listen to me gush about God’s goodness when I got back to our table. We right then and there prayed for her.

Did I issue an altar call? No. There was no explicit request for a “decision.”

I don’t share the story to self-aggrandize. Rather, it got me to thinking: that an outworking of the Holy Spirit’s role in the missio Dei that is distinguished between general and special calling.

Don’t miss this nuance:

ALL Christians are called to share the good news, to be ready to give an answer for their hope (e.g., Acts 1:8, 8:4; Mt 28:18-20; 1 Pe 3:15; 2 Co 5:18-20).

SOME are called and gifted with the spiritual gift of evangelism (e.g., Eph 4:11-12; Acts 21:8; 1 Co 12:28-31).

Further, I’d preach/teach that preachers and teachers are held to a higher account (e.g., Js 3:1; Ez 34:2-10; He 3:17; Lk 12:48), this leads finally to what I think is the lynchpin of this little post: buried in 2 Ti 4:5, Paul exhorts to the young Timothy to “do the work of an evangelist.”

And unless I’m missing something, Paul doesn’t have the particular gifting in mind here. Rather, he is to evangelize regardless of whether or not he also has the particular gift.

How would I delineate the task versus the calling?

There are better men than me to write the commentary on all this. But by analogy, not all have the particular gift of hospitality or administration, either…but all Christians are tasked with such at some level generally. The same is true with evangelism…except that it appears pastors bear a special burden to live in such a way that the gospel is shared intentionally.

Do I have the gift of evangelism? Sadly, no. I’m just willing to do the work of an evangelist.

TN or NC in June 2024? What’s up with that?

June 17 update, original post below

Have you ever had one of those moments?

That’s what Kristine and I were experiencing on our flight home yesterday — looking at each other and going, “Is God speaking to you like I think He’s speaking to me?”

We traveled from Nashville to Dayton, Dayton to Knoxville/Gatlinburg, Gatlinburg to Asheville, NC, and from Asheville up through Johnson City and eventually back to Nashville.

What we did experience is a TOTALLY unexpected draw of our hearts to something undefined. We don’t know if it’s a particular ministry or location in that area, but in a way you’ll just have to trust me for, it was unexpectedly strong. We’ve been lifelong residents of the Pacific Northwest, and we’re flying home literally going, “Really, Lord?” Something moved in our hearts.

What we did not experience was knowing exactly what, where, or when. I’ve found two different positions at Christian colleges that would be awesome, but that’s ok given that, to me, "being pastoral” has a broad semantic range.

I’ve an opportunity right where I’m at to do an intentional ‘residency’ as an associate pastor while I finish my DMin. At a human level, I could make an argument for moving to Tennessee this summer and I could equally make an argument for hunkering down where I’m at for another year or two.

Fortunately this isn’t something I have to do solely in my own wisdom.

Thank you, Lord, that you’ll come through with the right answer when the time is right. It’s your church and mission. And I pray that Kristine and I will simply be ready to serve you today where you have us today, letting you take care of tomorrow.

***

Kristine and I have this in common: We’re very much natives of the Pacific Northwest AND we have traveled a ton.

She’s done more internationally (and I mean, a LOT), and I’ve done more domestically (have been in all 50 states).

But there’s been this niggling we’ve had about eastern Tennessee/western North Carolina (think Knoxville to Asheville), so we booked a trip to do a “prayer walk” road trip.

We’ll be there June 9th-16th.

If you know someone we should visit in between, we’re building our itinerary around God-shaped appointments.

What kind of denomination do you align with?

I’ve long been non-denominational and, perhaps ironically, have a preference to join a fellowship that provides some fraternity and assistance. Those that most closely align to where I (we) land would be Evangelical Free Church of America, Christian & Missionary Alliance, and/or Calvary Chapel.

There are distinctives we appreciate about each, and I’d look forward to chatting about those.

That said, I also realize that some other denominations are so broad theologically that the “right fit” may exist under the umbrella.

Want to know my heart? Go re-watch Jesus Revolution. And then imagine a guy walking into a nursing home or homeless camp and just loving on people there.

Let’s chat?

Would THESE be an asset to you?

I’m passionate about helping people engage (and trust!) their Bibles…and it doesn’t take much poking to figure out I read the Bible into a microphone every day.

Further, I’ve written a few books in the secular world, and I’ve published one for Jesus (made up of some podcasting scripts/stories) entitled A Ministry of Showing Up: #ForTheHope’s Reflections for Jesus Followers with Day Jobs.

Importantly, the question on the table isn’t the specificity of the podcast or book…. it’s the approach to engaging one’s community. Read that again. The point here isn’t those particular media assets.

Here’s why I ask the question, though.

I’m a visionary. I see an easy connection between the local church and how alternative media forms — podcast, book, Facebook, etc — integrate with how a local community reached and served.

But you don’t exactly find many pastor job descriptions that ask if the candidate is media-ready, right?

Don’t miss this point:

The point of this little bit of dialogue isn’t to lay out a lengthy argument so much as to point out something we should talk about.

• Ask me about how “5000 coffees” has been critical to me “doing the work of an evangelist.” (2 Tim 4:5)

• Ask me about how I think (know, actually) a book affects perception of outsiders.

• Ask me how we might engage and encourage discipleship in ways that actually integrate with existing (and important!) traditional modalities such as life groups, family ministries, recovery ministries, etc.

I just rarely — okay, never — see a job description that includes, “Hey, it’d be great if you could write little books that would help congregants have conversations with their neighbors at a BBQ” or the like.

I look forward to the chat. ;-)

THIS kind of covenant makes sense to me — how does it strike YOU?

The pastoral role is relational. It can’t be anything but, IMHO, and I’m guessing most would agree.

But do you see it as covenantal?

Our relationship with Jesus is. So is our marital relationship.

But what about pastor-church?

It very much IS, I believe.

I found the content below from a search firm who had a “sample pastor+congregation covenant.”

I’ve just copied/pasted here. The point is NOT the exact details. The point is providing a starting point — first and foremost thinking about the relationship as guided by covenantal commitment.

I hope that you also think its at least reflective of God’s way of doing business.

You?

Here’s an example I’ve seen:

*****

THE CHURCH AND THE PASTOR AGREE 

Spiritual Support

In awareness of the support needed for ministry together, the congregation and pastor mutually agree to support one another in private and public prayer.

Building the Relationships

To develop the relationships and trust necessary to a long-term pastor-church partnership, the church and pastor agree to involve the region staff of <name of denomination or organizational entity> in the process of reviewing and building the relationship.

Ministry Goals

Goals speak to actions and activities. This list should be general (3 to 5 items) and should keep in mind the agreed to time available for pastoral work.

• Pastoral Leadership Expectations

         Based on position description or provide a general description of how the pastor will be involved in leading the church

• Congregational Leadership and Membership Expectations

Taking in to account the kinds of expectations for pastoral leadership named above, develop a description of how the congregational leadership and members will assist and support the pastor in giving this kind of leadership. 

THE CHURCH AGREES

Compensation

In awareness of regional minimums, and the experience and education of the person we are calling, we agree to provide total annual compensation of $_______ in the form of cash salary and suitable housing.

The annual cash salary shall be $ ___________.

The housing arrangement shall be:

An annual housing allowance of $ ______ which shall be used as determined by the pastor, to buy or rent a home including utilities, furnishings, and appurtenances to the home.

         OR

The congregation shall provide a parsonage and pay $________ for utilities.

Reimbursement of Professional Expenses

To provide reimbursement for professional expenses incurred by the pastor in the exercise of the church’s ministry as follows:

Automobile expense will be reimbursed at the current IRS mileage rate of _________ cents per mile, up to a maximum of $___________.

The expenses incurred by the pastor as a delegate to the area/regional annual meeting and/or continuing education up to $_________ and _________ weeks for study annually. 

Fringe Benefits

Retirement: to provide the full Ministers and Missionaries Benefit Board (MMBB) benefits and protections for the pastor and family.

The church will cooperate with the pastor in any salary withholding arrangements as may be desired, e.g., the pastor’s membership in the Annuity Supplement Plan (TAS) and Flexible Spending Accounts.

Disability

In the event that the pastor is disabled from illness and/or accident and unable to continue the responsibilities required, the church agrees to coordinate benefits with those available through Social Security and the MMBB in order to safeguard the well-being of the pastor and the pastor’s family.

If the period of disability is for a period of three (3) months or less, the church agrees to continue full salary and benefits.

If the period of disability extends beyond three (3) months, the church agrees to work with MMBB to make application for disability benefits and reach an agreement for service and remuneration, which would safeguard both the interests of the pastor and the church.

Note: This benefit is only in effect after the pastor enrolls in the Retirement/Death Benefit Plans.

Vacation

To provide an annual paid vacation of _____weeks. The pastor shall coordinate the use of vacation time with the appropriate church body. A reasonable amount of time devoted to sharing in state and national work, continuing education experiences, giving leadership at camps and conferences, and similar activities shall not be considered as part of the vacation period.

Review

To review, at the end of 6 months and then again before the end of the first year, the matters contained in this agreement with a view toward making such changes as may be mutually desirable and acceptable, taking into account inflationary pressures.

In case of disagreement over conduct or interpretation of this agreement or the Covenant and Code of Ethics, the church and/or the pastor will seek the services of region staff.

THE PASTOR AGREES

To provide pastoral leadership for the _________ Church, beginning _________. 

To work a minimum of _____ hours/week in the ministry of this congregation and regularly report goals and progress regarding work on these goals to __________ (leadership group of the church).

To seek to maintain a cooperative relationship with neighboring sister churches of <org here>, <org> at large and the mission efforts of <org>. Attendance at the local <org meeting/conference> is expected. 

To abide by the Covenant and Code of Ethics.

To serve in the pastoral relationship with the church until such time as it is terminated in accordance with the constitution and/or bylaws of the ______________ Church, and <org>. It is understood that the termination by either pastor or church requires _____ days notice, unless a shorter notice is mutually agreeable.

__________. Signed/Dated by Pastor

__________ Signed/Dated by Moderator

__________ Signed/Dated by Chair of Search Team

*****

Again, the point is not the exact details herein…it’s the heart: Does the church see their relationship as covenantal with the pastor?

Because this I AM sure off… Kristine and I take our relationship with the church as covenantal in the same way as our relationship maritally is covenantal.

Do you have examples of your storytelling?

I used to do regular “reflections” on the podcast (when I had more time), and many are hosted on my old website. And because of my time in marketplace ministry leadership with Follower of One, a number of these were oriented toward folks in that area of serving.

(NOTE: The links below take you to the OLD website, but it’s still functional)

REFLECTIONS

An octopus and the universal desire for relational harmony
Exploring a different style of storytelling: Joseph of Arimathea
Boyed cheese sandwiches and Easter
Who is Ray Miller?
Her name was Rachel, and this is my story
Loneliness and the big questions of life
Taking up your cross in Mark 8
“Sometimes life..." or "then they will know that I am the Lord."
Broccoli, candy, and an important question to ask
Jesus, sex, and the purity conversation

The dead calm of indifference (Song of Songs 4:16)
Preaching the Gospel to yourself (2 Timothy 2:1)
Be like the moon (Job 38:31-35)
Love like it is well (2 Corinthians 1:3-5)
Standing on the promises (reflection on Joshua 18-19)

MARKETPLACE STORIES

God is good...all the time? An unlikely encounter.
Numbers, people, and two leadership worldviews
A printer and a paradigm shift
A ministry of showing up
The boy on the board
God's value versus market value, a critical distinction.

What is Kristine’s role?

Rightly or wrongly, a pastor’s wife bears a degree of scrutiny from a congregation. And while it may no longer be true (generally), there was a time when the pastor was a “two for one” deal.

Kristine is a long-term employee in the world of telecom and data centers. She works remotely, so her job can go with us wherever we’re called — and as you’ll hear in other parts of our story, “going where God calls us” is something she and I discussed in our first couple dates.

But that doesn’t mean she comes to run the kids’ ministry or something like that. She has a full-time gig (plus her own extracurricular studies).

To be clear, MY expectation of Kristine is no more and no less than any other parishioner.

I’d exhort her privately what I’d exhort every congregant publicly — that God’s call to follow Jesus is that a) your response to His mercy is one of sacrificial service and generosity, b) unity in community and c) using your Spirit-given gifts to love God and neighbor (including even your enemies).

Yes, we both realize (together) that congregants will place their own burdens and expectations on a pastor’s wife. That’s part of life in a church where the marks of culture and sin are present (which is all of them).

But generally speaking, this isn’t a two-for-one Blue Plate Special, per se.

My simple response is: What does the Bible call every single Christian to as a child of God, a disciple of Christ?

THAT is my one and only expectation of Kristine’s role along side me as a pastor. No more, no less.

What kind of pastoral care are you providing now?

A ministry of God’s word, I believe, “will not return void” (Is 55:10-11) because it’s His mission, not mine. Sometimes it’s focused on prayer and teaching (a la Acts 6), but more generally it’s incarnational ministry.

I say this, because I just moved to a new town and church (where my now-wife was attending before we married), and my primary ministry is via my daily Bible reading podcast, and it is from this that most of my care opportunities have bubbled recently. Put another way, listeners grow to trust me pastorally, and some of them reach out.

Just so far in the first few months of 2024 this has included:

• Newly married man asking about how to lead his wife well spiritually when she knows the Bible better than him

• Multiple members of one family (over multiple different calls) who just lost a baby to being stillborn

• A widow now dating asking for resources on how to discern a man who will be committed to a Jesus-centered wedding.

• Answering common questions (for multiple people) such as “What version of the Bible should I use?” or “What’s your take on gender dysphoria?”

• Answering uncommon questions such as one gal asking about a cult her mother is involved with

• Sharing the gospel with a mentee who identifies as queer

• Prayer for a listener headed into a hospital procedure

• A request to be at a hospital for another listener local to me.

At my new church I’ve already been asked to co-lead a small group and fill in for the men’s ministry leader facilitating a men’s meeting. Each of these led to a “pastoral moment” outside of the formal with someone who approached me for something.

The point is this: I’m already providing pastoral care to people regularly, and my current “ministry of the Word” is more than preaching/teaching… and while the podcast is the lead instrument of the ministry, I do more than just talk into a microphone. ;-)