Let's Resurrect the Church

by Mark Barnes

CHAPTER FOUR – HOW TO START YOUR OWN CHURCH

  Obviously you need adequate finances if you have to lease or buy your own building or space for your full-time church. But I strongly urge against borrowing money to start your own church. I won’t go any deeper into ‘finance’ because there are so many variables and there are many financial experts for you to obtain sound advice from. And if you start your church with a small group of Christians, don’t make the mistake of borrowing money from them to start your own church, otherwise they will think they are owed some prestigious position in the church. I urge you to wait until you are financially self-sufficient to start your own church.

  Before you start your church, make sure you see an accountant and a solicitor. An accountant will be able to give you advice about tax obligations or the absence of tax requirements for a church and legal ways to minimize tax or how to set up your church in such a way that takes full advantage of legal tax offsets if they apply. You need to see a lawyer for expert advice about any legislation that may affect the operation of a church. For example, in Queensland, Australia, as of March 2016, in the Queensland Criminal Code Act 1899, there are two criminal offences to protect churches; namely section 206: Offering violence to officiating ministers of religion; and 207: Disturbing religious worship. I never saw these two offences used in 17 years as a Queensland Police Officer, but you have to know they exist in case some person or group picks on your church. Check with the lawyer about whether you should take out General Liability Insurance in case misconduct occurs in your church.

  Some Australian States have legislation that gives pastors professional privilege enabling the pastor to keep a secret a secret (Mabey). In my State of Queensland, there is no such privilege as of year 2016, so if a person makes a random criminal confession, the pastor is obliged to divulge that secret in court. As a police veteran, believe me when I say it is better to know whether or not there is any such privilege where you work. If there is no such privilege, make sure you make a detailed and contemporaneous written record (computer is fine) of any such confession. If someone wants to confess something to you, tell them straight away as to whether or not there is a Priest-Penitent Privilege in your area. Try to make notes at the same time the person is confessing to you. When they have finished, contact your lawyer or police to find out if the confession is something you have to report to police immediately.

  Check with a lawyer as to whether or not you need any qualifications or professional affiliations to be able to perform ceremonial procedures such as births, christenings, marriages and funerals. Ensure you make a firm decision about whether or not you are going to perform these ceremonies PRIOR to opening your church. In other words, don’t rush yourself: do everything properly in the first place.

  Now let’s get into some ‘spiritual laws’!!! None of the churches I attended talked about the doctrine of “Sowing Generously” (2 Cor 9 NIV). I strongly suggest you do. I would start out as follows. Just before you start your church, find a local cause that your church can donate to. For example, you may live in a community that is a long way from a major hospital. Usually you will have a limited local health center. Make it your business to find out if there is any reasonably affordable medical equipment the health center does not have, but would benefit the community if you could raise the money through your church to buy one. Let’s say the health center is agreeable to this action. The first week you open your church; inform the church about the equipment; its cost; and how it would benefit the community, which is THEIR community as well. Parker says "… local congregations can strengthen their neighborhoods through service in areas such as community enhancement and clean up … and so on to assist with needs …" (Parker 183).

  Announce your personal hefty donation towards the purchase of the equipment and ask the attendees to kindly donate whatever amount they feel inclined to. Immediately inform them of the Bible principle of “Sowing Generously”, and the many similar biblical quotes about God rewarding generous sowers. Then teach the attendees how to pray to God corporately and individually to seek God’s blessing for generous sowing. (TAS, The Cross, the Church, and the Kingdom, 24-25; Parker, 181-183) Firstly, lead them in a corporate prayer during the church service along the lines of: 'Lord Heavenly Father, as you know this church is raising money for the purchase of medical equipment for our local health center which will save many patients from making the longer trip to the nearest hospital. Lord, in accordance with the principles of “Sowing Generously” in 2 Corinthians chapter 9, please bless this church with spiritual protection and overall growth in the size and ministry of this church. And Lord please bless the attendees of this church who sow generously by providing them with spiritual protection, spiritual growth, and financial growth.'

  Then encourage the attendees to link their sowing in their personal prayers to God in their own time. Even give them a sample prayer they can include in their daily prayers. I believe a prayer structure along the following lines contains a good balance between boldly asking God for blessings for generous sowing, with sufficient humility and respect towards our Sovereign Lord: 'Lord Heavenly Father, as you know, I donated money towards the church fund aimed at providing a piece of equipment to the local medical center which will benefit the community. Lord, please bless me and everyone in our church for sowing generously towards this worthwhile cause by providing us with spiritual growth, spiritual protection and financial growth.'

  So, in the end you have (1) taught the congregation about the benefit of generous sowing: (2) taught your congregation to find an important local need (e.g. medical equipment); (3) taught them to seek God’s blessing in their personal prayers; and (4) taught them the importance of praying for protection, blessing, and growth of their church. Now, none of the churches I have attended raise funds in this manner. They simply request people to donate, mainly by walking around the church with collection bags for people to donate if they want to. The money is later counted after church and deposited into bank accounts as you would expect. Nothing wrong with this, but I believe in a new way of engaging people even deeper in this process.

  I have found that people now want more transparency in all financial efforts, whether it is churches, corporations, or government departments. (e.g.; churchtransparency.org.). Thom S. Rainer says "… The Millennials (those born between 1980 and 2000) are often reticent givers. They want to be certain the church is a good steward of the contributed funds …" (6 Reasons Church Offerings May Be Struggling, by Thom S. Rainer) I personally believe this is a great shift in public thinking and I want to promote it. Please read an article titled "Charities and the donation industry: sailing into dangerous waters" (Nikki Gemmell, The Australian Newspaper, March 19, 2016).

  If possible, the money should be counted in view of the congregation while the church service is in progress. I suggest you use two volunteers. Then, when counted, the pastor should announce to the congregation how much was raised. The pastor then informs the congregation of how close they are to their total goal. If the collection is short of the amount needed to buy your medical equipment, for example, inform the congregation that the money will be kept in the church account, and inform them the church will continue to accumulate money each week until it reaches the total required. When the total is reached, the pastor can present a cheque or other suitable proof of donation for the amount required for the purchase and have it video recorded or photographed. Then, at the next service, the pastor should announce the achievement and show the church the video or photos. The pastor should then congratulate the congregation, and the church should then find another worthwhile cause and continue the process of sowing generously.

  I believe this type of transparency is crucial to getting people involved in their church in the 21st Century. (e.g.; churchtransparency.org.). The whole idea is to watch and see how God blesses the church in the weeks and months to come; thanking God along the way. When you see these blessings it will increase the faith of the individuals and the church bo
dy. But, please don't cheapen JESUS' CHURCH by methods such as Perry Noble uses. Perry's "NewSpring Church Promises to Refund Tithe If you Don't Get Blessing in 90 Days…"149 This is a ridiculous method of getting people to tithe. Jesus told us not to put God to the test (Lk 4:12). You can't corral God or tie God up to a 90 day timeframe. God loves a cheerful giver, so I believe you will receive more blessings from God if you tithe / give without ever expecting or wanting your money back (2 Cor 9:6-8).

  Every church I have attended just keep on adding to the collection until they reach the required amount. There is nothing wrong with that, but I believe they are not tapping into the spiritual power that 2 Corinthians 9 explicitly proclaims.150 Life is too short not to use every spiritual power and law in the Bible. I would also apply transparency to all other financial transactions for your church (e.g.; churchtransparency.org.).

  From the first week you open, inform your church whether you will be taking any remuneration for yourself, and how you arrive at that figure. For example, I have found a public Website that clearly outlines the pastor’s remuneration package for the Queensland Baptist Church and how they calculate it. It seems like an excellent and honest method, and I strongly recommend you use a similar method. Advise the congregation whether you own the church building or how much it costs to hire. Provide a financial update every service so the congregation is kept informed and trust you (Kinnison, The Pastor as Expert …, 15-16; Horsthuis, 95). You are also setting an example for other Christians to follow.

  I believe churches should swiftly move away from the traditional style of annual general meetings (AGM’s). I believe the Devil uses them to advantage by prompting people to bottle up anger they then vent at the AGM.151 I know 'the world' (i.e.; non-Christians) uses AGM's, and a lot of that derives from laws that require certain entities to have AGM's. But Christianity is a completely different style of living. For a start, the Bible clearly urges us not to let the sun go down on our anger (Eph 4:26). I believe that requires Christians to vent any problems, frustration, anger, or serious questions as soon as reasonably practicable. Unfortunately, many people probably believe the AGM is the proper place to raise issues instead of raising them earlier, because this is the way most of us have been raised. Therefore, some of the fire and brimstone at AGM’s occurs accidentally. That is why I urge you to abolish AGM's unless the law requires you to have one.

  The world, which is deceived and taught by the Devil (2 Cor 4:4), encourages people to ‘bottle-up’ their feelings so they have ammunition against other people in the deadly and worldly game of one-upmanship (Goodman, 45). Then, when one person has ‘had enough’ or ‘had-it-up-to-here’, they blurt it out. It breaks up friendships, marriages, families, and CHURCHES. Ruth Barton says "… When we repress what is real in our lives and just keep soldiering on, we get weary from holding it in and eventually it leaks out in ways that are damaging to ourselves and to others …" (Barton). According to Carson Reed, "… ministerial leaders should be aware that current emotional states can easily unlock the door to decades-old memories. Those old feelings and events connected to those feelings can suddenly be as fresh and raw as they were in some distant past …" (Reed, 68).

  The Devil is scoring too many easy points and good laughs out of this trap.152 Philip Wagner tells of a massive church split in his father’s church. His father started to address rumors from the pulpit: then a woman yelled out “… They are not lies: you are lying! It escalated into shouting and arguing …” Then there was a scuffle between two deacons who took their fight outside “… to finish this: man to man …” As Philip says: “… The previous week they were singing hymns and praying for the lost, and this week, they were in attack mode …”153 TAS says "… in a true spiritual realm, you meet forces that you would never have imagined existed. You meet hell when you are seeking to build the heavenly kingdom …" (TAS, His Great Love, 105; Foster, Life in the Heavenlies).

  What is the answer to bottling things up: "Let the peace of Christ [the inner calm of one who walks daily with Him] be the controlling factor in your hearts [deciding and settling questions that arise]. To this peace indeed you were called as members in one body [of believers]" (Col 3:15 AMP). That sounds to me that those who have a deep DAILY walk with Christ are able to get into a state of peace. Educate your congregation about this stern warning in the book of James 5:9: "… Don't grumble against one another, brothers and sisters, or you will be judged. The Judge is standing at the door …" Is it any wonder I strongly urge you to use biblical discipline for rumor and gossip? Romans 12:2 clearly says: “DO NOT conform to the pattern of this world, but be TRANSFORMED by the renewing of your mind …” (NIV) The definition of ‘love’ in the Bible says that “… love keeps no record of wrongs …” (1 Cor 13:5; Muthiah, Charismatic Leadership …, 19). We are not supposed to forget things, otherwise we would never learn valuable lessons; therefore, I believe this is aimed at ‘bottling-up’ things.

  This means that EVERY Christian has a responsibility to bring any issue to the attention of church leadership as soon as reasonably possible. It is a difficult issue, and that is why the pastor must help Christians transform their minds to think like Christ, and resolve issues immediately. Dr. Dale Robbins notes: “… Sadly, some congregations have experienced great setbacks or splits due to such unresolved discord, while other churches have learned how to head off or resolve such issues …” (Robbins). And scientific studies claim that if you 'bottle-up' your emotions "… it will knock years off your life and raise your cancer risk by 70 percent …" (Hagan, Daily Mail UK; Gustafson; Harvard School of Public Health; Goodman). What's that you said King David? "When I kept silent, my bones wasted away through my groaning all day long" (Ps 32:3). Someone else said "A tranquil heart is the life of the flesh; but envy is the rottenness of the bones" (Prov 14:30).

  Here is a real life example of how I believe a lack of teaching and warning about rumor and gossip adversely affected a pastor. Dorothy Haire planted her own church and it was going very well with increase in members and increase in spiritual growth of the congregation: they were networking well and felt like a family. BUT, one day Dorothy was shocked when she found out that some of the members were unhappy with her and "… surprise, anger, hurt, doubt, and discouragement overtook me … they made their displeasure known to the entire membership. Worse, much of what they were saying about me was completely untrue. I was hit from the blind side, and I didn’t know what to do …" (Haire). Now, if the congregation had been informed right from the start that discipline would be used in cases of rumor and gossip, someone may have notified Dorothy of gossip as soon as the gossip started, and if they failed to advise Dorothy as soon as they became aware of the gossip, those people would have known they would be subject to biblical discipline.

  YOU, the pastor, must teach the congregation that any person who actually starts gossip, or takes part in gossip, WILL be disciplined, up to and including suspension from the church for a certain time. And, for serious misconduct, discipline can include canceling a person's membership or having them banned from the church completely. Remember, Paul said that the Corinthians should have expelled from the church the man who committed incest (1 Cor 5; Osborne). Therefore, in my opinion, it is reasonable to assume there should be an ascending scale of punishment for ungodly behavior of any kind, including gossip (e.g.; Titus 3:10 AMP). I believe Jesus confirms this in Matthew 18:15-17, titled: "Dealing With Sin in the Church" (NIV). Jesus says talk to the person one-on-one, and if they don’t listen to you, take one or two others along, and "… if they refuse to listen even to the church, treat them as you would a pagan or a tax collector …"

  I am not going to write a separate policy or guideline for my church about discipline in cases of gossip, rumors or unbiblical behavior, because it would have to be an enormous document. I want to teach this to my congregation in sermons and membership classes. I believe the Bible and this book contain sufficient guidelines on how I will treat these types of behaviors. Therefor
e, I intend to make this book available for free on my Church Website.

  For example, I will list just a few behaviors expected of Christians as found in the Bible: exhibit godly behavior, personal integrity, mature behavior, with all humility, gentleness [maintaining self-control], patience: bearing with one another in [unselfish love], each individual working together to make the whole successful (Eph 4), no filthiness and silly talk (Eph 5:4); rid ourselves of … anger, rage, malice, slander, and obscene (abusive, filthy, vulgar) language … do not lie to one another (Col 3); no rudeness, no self-seeking (Col 3:5), do not be overly sensitive and easily angered (1 Cor 13:5).

  BUT, I believe every church needs solid written policies about sexual misconduct. That is why I have included a written policy near the end of this book titled "Church Guidelines Regarding a Person of Concern". Check with your solicitor, but I believe you will need this type of written policy for insurance purposes, and make sure you have every applicant for employment provide your church with a criminal history check and recruitment / screening check. I am not sure whether or not you will need such official checks for people applying to be members of your church. So, prior to commencing your church obtain professional legal advice on this issue.

  In my home State of Queensland, Australia, as of year 2016, a criminal history check will only reveal what offences a person has been convicted of, whereas a screening check, currently called an application for a Blue Card, allows police to dig into a person's background and advise the government department that issues Blue Cards, that the police do not believe the applicant would be suitable to work with children or special needs people, without requiring the police to divulge the exact reasons. If the applicant continues with their employment application, you then should ask them why their application for their Blue Card (or whatever it is called in your jurisdiction) has been refused. If they refuse to discuss or divulge the issue with you, then, in my opinion that is sufficient reason to deny their employment application. If they willingly discuss the issue, then work through the issue on its merits. Regardless of whether or not the applicant discusses the issue/s make notes and contact your solicitor.

  Now, back to pagans and tax collectors from three paragraphs above! I know there are different opinions among Christians as what Christ really meant by telling us to treat them like a pagan or tax collector. Dr. Dan Lacich believes Jesus means that we don't have to kick a sinning brother / sister in Christ out of the church for relatively minor issues, but if they have sinned "… you would not allow them to serve in a position of spiritual leadership but you would allow them to serve in some capacity that does not require faith in Christ. I have had non-believers go on mission trips that did not require faith in Christ, only the ability to swing a hammer …" (Lacich). Pastor Pauley makes a compelling case for an ascending scale of punishment up to suspension from the church. I am impressed with how Pastor Pauley cites many other Bible verses to form his opinion (pastorpauley). But, I want you to study this topic from other angles as well, including Patheos: Hosting the Conversation on Faith (patheos.com).

  I guarantee you there will always be at least one person who will test out how serious you are about enforcing your disciplinary policies. You will even have people asking whether or not the policies are necessary, or should be downgraded, or upgraded. This is spiritual warfare. This is the Devil using people against you: not by punching you but by nit-picking you; trying to constantly undermine and distract you (TAS, What it Means to be a Christian, 59-60). TAS says "… Effectiveness depends upon concentration and avoidance of either distraction, diversion, or divided interest … Love for Him must work out in giving oneself wholly to the thing to which they have been called …" (TAS, His Great Love, 106). TAS says "… The devil does not want that which Christ has brought about to become visible. The devil creates divisions, denominations and even uses the truth, divided into truths, just so that the unity does not become visible, and that the power that is in unity does not become effective …" (TAS, The Rights of God, 70; Muthiah, Charismatic Leadership …, 14-16; 1 Thess 4:9-11).

  John Piper notes that “… Dr. Carl Lundquist, former President of Bethel College and Seminary, said in his final report to the Baptist General Conference that there was hardly one of the 28 years in which he served the Conference that he was not actively opposed by many people ...” (Piper, The Marks of a Spiritual Leader). A friend of Mark Miller-McLemore says that "… In four pastorates across 28 years, I have not entered a pastoral setting that was not in severe need of redemptive work. I followed clergy problems, entered spiritually and emotionally bankrupt lay populations …" (Miller-McLemore, 122).

  Is it any wonder I claim that the three main types of church systems cannot get people close to Christ? There is far too much in-fighting, negativity, and division within them. Therefore, if you are not prepared to invoke your disciplinary policies, please do NOT start your own church. “… The person who is unwilling to approach a person who needs admonition or rebuke will not be a successful spiritual leader …” (Piper, The Marks of a Spiritual Leader). The Bible says we are to "… admonish and train one another with all wisdom …" (Col 3:16; 1 Thess 4:1-2, 6, & 5:11-14; 2 Thess 3:14-15 AMP). Carson Reed says, "… if those who hear are to be moved rather than taught … entreaties and reproofs, exhortations and rebukes, and whatever other devices are necessary to move minds must be used …" (Reed, 79; 1 Thess 3:2-5 AMP; 2 Tim 4:2; Titus 2:15; 1 Thess 4:1-2, 6 & 5:11-14; 2 Thess 3:14-15 AMP).

  Fuller writes that "… of all work systems … the one that functions most like a family is the church … in other words, emotional dynamics become especially important in religious organizations, because the bonds between members often involve powerful feelings …" (Fuller, 6; Goff, 61-62; Reed; Tyson). Church is a tough gig (Osborne; Miller-McLemore), so you will have to toughen up, yet still maintain a balanced approach to people (Rodin, 116; see also Barton about 'balance'). Bill Hybels discovered that "… leading a business is demanding, but guiding a church demands a higher and more complex form of leadership than business does …" (Hybels).

  Campbell-Reed and Scharen tell us the story of a first year pastor named Malinda. Malinda found it "… difficult to figure out budgets and day-to-day tasks …" (132). It was a small church so they thought Malinda would leave for a big church after only a short time (137). "… They expected a great deal from the pastor regarding the daily and weekly work of the church …" (137) Malinda found "… that previous pastors had experienced burnout, something she was feeling also, because she was doing everything for them (138)154 ... and Malinda describes developing a 'hard but permeable shell' …" (143).

  Robert Martin conducted an interview with a new pastor, James Ebert (89-90). "… In his first year of full-time pastoral work, James was an associate in a large, wealthy, and prominent Connecticut congregation … he was exhausted and disillusioned. The congregation was filled with high-achieving workaholics who expected the ministers to be made in their image. Personal worth was measured in terms of performance and accomplishments, and little attention was given to the quality of spiritual life …" Sounds like a Christian club to me.

  Remember I quoted Michael Jinkins earlier where he believes we have put so much focus on defining pastoral ministry and church leadership (Jinkins, 6) that we have wound "… up in pastoral ministry 'with a humanism that has forgotten the awe and majesty and transcendence of God and the overwhelming and ultimate significance of Jesus Christ.' Without reference to this radical perspective of divine encounter, we run the risk of losing altogether the spiritual significance of pastoral ministry … [and] ministry inevitably collapses in upon itself as an earnest, but hopelessly self-referential and personally exhausting professionalism …" (Jinkins 6). Again, the words 'Christian club' come to mind!

  Is it any wonder I am so assertive about having pastors opening their own churches and not owing anything to anyone? John Piper says you will need to be “… thick-skinned …” and says “… one thing is for sure: if y
ou begin to lead others you will be criticized …” and “… If criticism disables us, we will never make it as spiritual leaders. I don’t mean that we must be the kind of people who don’t feel hurt, but rather that we must not be wiped out by the hurt …” (2 Cor 4:8, 16; Piper, The Marks of a Spiritual Leader). Eric Alexander says "… The true stewardship of all kinds of criticism is that it should be deflected upwards to God. If it is negative criticism, we need to deflect it upwards to Him, asking Him to teach us whatever He may be saying to us in it and deliver us from being harmed by it. If it is positive praise, then we need to deflect it upwards to Him, for whatever glory there is must belong to Him. In this way we are safeguarded by being left under the scrutiny of God …" (Alexander, Let Him Who Boasts …). If you are sure that you are wrong, apologize to the people involved as soon as possible. This type of balance takes, time, time, time, practice, practice, practice, and years of experience (Rom 5:3-4; Kaak, 148-157; Bodin, 116). Don’t rush it. "But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil" (Heb 5:14 AMP).

  Scott Rodin was appointed president of Eastern Baptist Theological Seminary. Despite twelve years fundraising experience, a Ph. D., good experience in managing teams and a knack for strategic planning and visions casting, Scott said: "… I was wrong in my understanding and preconceived notions of leadership in Christian ministry. I was wrong in my expectations of others and myself … in my motivations …" (Rodin 105). Before his appointment Scott preferred the leadership style of "… Nathan's directive to King David, 'Whatever you have in mind, go ahead and do it, for the Lord is with you' …" (2 Sam 7:3). After five years of presidency Scott says he would point to the verse where Paul says of Jesus: "… 'he made himself a man of no reputation, taking on the very nature of a servant' … (Phil 2:7)" (Rodin, 106; Bell, Learning, Changing, and Doing …, 99-102).

  Scott says "… reputation, image, prestige, prominence, power, and other trappings of leadership were not only devalued [by Jesus], they were purposefully dismissed …" (Rodin, 106). This is the thrust of this book and my 'servant leadership' essay at the end of this book: BEFORE you start your own church, you have to become obsessed with Jesus (Rodin, 119); work with Christ for several years until you get to the stage where, like Jesus, you are not after power, influence, wealth; but you are so close to Jesus that your whole purpose and thought is to spread the Gospel out of appreciation and awe of what Jesus has done for you, and out of genuine love and concern to do your part to save as many souls as possible from going to hell (Rodin, 108-110; Callahan, Leadership in Ecclesial Contexts …, 70-71; Tumblin, 69).

  I want to revisit the AGM issue for a moment. You say: well, what do we do at the AGM if our local law requires us to have one? I would still table a formal ‘annual report’ to comply with any law, but nothing in that annual report would be new material not discussed and resolved by the church prior to the AGM. Therefore the ‘compulsory AGM’ would have only a little formality, but lots of socializing, mutual edification (Eph 4:11-13; Rom 1:11-12, 15:1-3),155 and relaxation. Richard Halverson said “… when the Greeks got the gospel they turned it into a philosophy … the Romans … turned it into a government … the Europeans … into a culture … the Americans … into an enterprise …”156 But Christianity is NOT a business enterprise: 'HE' (Christ) is a PERSON.157 Larry Osborne says "… a church is different from a business organization … it is spiritually centered … and has a radically different bottom line: relationships. While some of the leadership principles of business carry over, many do not …" (Osborne; Horsthuis, 95-96; Reddicliffe, 27-28; Sims and Lopes, 63).

  TAS says “… God’s dealings … with the world … are in relation to that Man [Jesus]. If we were able to recognize what that means, and apply it, bring it into the realm of applied truth, it would considerably help us in our every-day life …” (TAS, All Things in Christ, 217) "… Christ is an actual, living person: not an abstract idea, an historical figure … 'Christ liveth in me'. I do not wear a crucifix of a dead Christ on the outside. I have a living Christ within … it is something more than the doctrine of Christ within: it is the experience … if the indwelling Christ has His way, then that which He is becomes actual in the life of the child of God …" (TAS, The Gospel According to Paul, 44-46).

  I hope the next few TAS quotes help you to grasp what it means to pursue Jesus Christ as a PERSON, and that the technical parts of Christianity come second. TAS says “… God has not presented us, in the first instance, with a set of truths, themes, subjects, though there be found great themes in the Word of God, such as atonement, redemption … He has presented us with a Man …” (TAS, All Things in Christ, 218).

  “… True worship only springs from a heart of discovery of Himself … in Mk 8 He said, ‘Except a man take up his cross and follow Me, he cannot be my disciple’. He might have said (for this is the meaning), ‘He cannot know Me’, for what is the object of a disciple but to be taught to know his Master? You have to let go your own life to have this knowledge (1 Cor 15:31 AMP) … we have to know Him in the reality of His Person before any of that becomes of practical value in our lives. It is all bound up with His Person. The next thing is that the person of the Lord Jesus can only be known in resurrection. You cannot know the Lord Jesus in that way as the historic Jesus, as the Jesus of history, as the Jesus of the creeds, as the Jesus of Christian doctrine. It is only when He appears unto us in a spiritual way after His resurrection that we know Him. It is the risen Lord Whom we have to know, in order to know all the meaning of His Person and what is gathered up therein …"158

  To live the resurrection life with Christ means you allow "… your heart with all its desires and affections, your entire nature, your will with all its choices, its ways; if you will allow the Cross to be planted there to cut you off from yourself unto Him (2 Tim 1:5), and you will yield and obey and go on with Him, and cooperate with Him as He witnesses in you to His will … the power of Satan is destroyed when once a believer stands on resurrection ground, and keeps there, and refuses to come down on to the lower level of soul-life, self-life … the Cross represents for us a spiritual life in the heavenlies where Satan's power is broken …" (TAS, Christ the Power of God, 29-30, 55, 64;TAS, Let Us Press on unto Full Growth). Harry Foster says "… To live in the heavenlies is therefore to cooperate with the Spirit in knowing and pursuing God's heart purpose …" (Foster).

  “… These things are very simple and elementary, yet they are not just things said, there is a need for recovery of this appreciation of the Lord Jesus. Oh, to be more taken up with Him, even if we are less taken up with the things which are associated with Him. So often it is the things rather than the Lord.159 The vessel of testimony is constituted upon the basis of a heart appreciation of the Lord Jesus … It is so necessary for us to come back to the 40 days for the substance of our testimony; that is, to the personal, living touch with the risen Lord, identifying Him ourselves as the risen Lord and being able to say, not because it has been told us, not because it is a part of our Christian education, but because we have come personally, directly, immediately, livingly, with tremendous effect and result in our own hearts into touch with Him risen and alive … The church is a witness to the risen Lord; that is, He, the risen Lord, has entered right into its very life, and become its life as He had become the life of Mary at that time when all was lost. It is a matter of knowing Christ in resurrection. Let us set our hearts upon that. It is a matter about which to be before the Lord continually, individually and as parts of a local assembly …” (TAS, Knowing God in Christ, 66-67; TAS, Christ the Power of God, 60).

  “… There is that in resurrection Life in union with the risen Lord which can bring unto complete spiritual ascendancy, and in the end land us at His side in the Throne160 … Yield to the Lord and to His Cross the self-life, the self-will or whatever it may be,161 and you come into a new place of power, spiritual ascendancy, spiritual influence, and something happens; changes take place and you
see that the Lord orders things … It is that we do not by any means or in any way allow hindrances and checks to come in the way of the working of the Life that is in us, that we always keep the way open in prompt obedience, swift response, open-heartedness to Him in simplicity and purity of spirit, abiding in His love …" (TAS, Knowing God in Christ, 73-74; Muthiah, Charismatic Leadership …, 19)

  TAS says “… Remember that doctrine comes out of life, and not life out of doctrine. The Church comes out of life, and not life out of the Church. It is not attachment to doctrine, nor attachment to the Church, but attachment to the Heavenly Man in a living way that is the vital necessity; and then you will get the doctrine and the Church … (TAS, All Things in Christ, 144-145) He comes to us in Person, and the challenge is to take an attitude, not towards the things said, but towards the Lord Himself …"162

  Now I want you to read how TAS explains the practical application of ‘A Resurrection Position’ AND how it is applied to the congregation: “… There must be a resurrection position for resurrection values. The resurrection position is the entire cutting off and sealing up of all our natural (though very religious and devout) dealings with the Lord and His things in association with Christ and His teaching (2 Tim 1:5), and a coming to the place where, knowing the utter inability of man even religiously and devoutly to understand Him, to know Him, and to move with Him in a living way, the Lord has a new position for coming in and making all things new. That is a very important thing as we go on in this matter of the assembly, because it applies to the assembly in a peculiar and particular way. You can take up the New Testament assembly here. You can get it all by reading the New Testament, and then you can, by way of teaching, make it set, put it into a ‘New Testament’ mold, and say, ‘We will have it like this, and so we will have a New Testament assembly.’ It cannot be done. You could do everything but put Divine Life into a thing, and what is the good of the most beautiful thing if the Divine Life is not in it? It may be perfect in its articulation, and its symmetry, and its make-up, but supposing it still remains without the Divine Life? We are better without it. So a New Testament assembly demands a resurrection position …” (TAS, Knowing God in Christ, 93-94; Norheim, 72-77, esp. 75).

  I have quoted so much of TAS in this section because I want to reinforce the importance of a PERSONAL RELATIONSHIP with Christ instead of a formal religion (Callahan, Leadership in Ecclesial Contexts …, 59). I know the difference, not through sheer brilliance but through painful experience. In my first book HTBAC I explain how I was only a half-hearted Christian as a teenager, but that when the stress of life brought me back to Christ at age forty seven, I found Christ in a personal way.

  Jesus Christ constantly communicates / intercedes with the Father as OUR High Priest.163 Therefore, we should imitate Christ by being in constant contact with everyone in our church. I don’t mean the pastor should maintain "… personal or intimate relationships …" with everyone in the congregation once the church grows big (Parker, 169). But YOU, as pastor, are fully responsible for teaching and encouraging your members to be in constant contact with other members of the church (Goff, esp. 56). Fuller says "… staying in touch with all parts of the system is a key way in which leaders can foster a deep sense of connection within their communities of faith …" (Fuller, 28).164 If you are not a ‘people person’ please do not start your own church until you are.165

  Bill Hybels says "… Spiritually gifted leaders are almost shameless in the boldness with which they approach people … people catch their enthusiasm … people with the spiritual gift of leadership have a God-given ability to know what to say and how to inspire different people …" (Hybels; Martin, Dwelling in the Divine Life, 130). Callahan and Eblen, (211) say that "… National studies also considered the qualities related to compassion [for pastoral leaders]. Several suggested other descriptors: 'ability to be natural, relaxed with people'; receptivity, openness, recognition of others, giftedness and pastoral love; 'building community' and 'loving the people of God'. Virtually all national research competency lists named interpersonal skills as necessary for effective leadership …"

  I believe God wants Christians to be highly relational with other people. This is because God is a relational being. Douglas Campbell says that “… God is a communion and delights to share Himself with others …” and “… Christ is who He is because of whom He is in relationship to ...”166 Therefore humans are also “irreducibly relational”.167 Carson Reed says "… effective leaders seek to connect meaningfully to followers' emotions in a positive way. Doing so creates resonance … when trust is fostered by the leaders' openness, sensitivity, and vulnerability, then the community is more open to innovation and change …" (Reed 70-71).168 That is why it is imperative that every church teach and encourage open, honest, and prompt communication between all people in the church, whether they are members or non-members.

  The second of Mark Branson's three spheres of pastoral leadership is "… relational leadership. This sphere seeks to foster healthy connections between people and to build community. In this sphere, congregational leaders act as shepherds who encourage, empower, and build trust in the community. The relational nature of the Trinity calls us to develop relational connections within our congregations, and relational leadership is focused on this. Leaders who do not attend to the relational sphere are wooden, dictatorial, or both …" (Muthiah, Christian Practices … 193; Goodman, 51; Zscheile, The Trinity …, 53; Echols, Transformational / Servant Leadership…; Horsthuis, 95; Miller-McLemore, 129).

  Sara Goff says "… the lack of knowledge about how feelings work and the fact that we have been socially conditioned to avoid feelings prevents us from bringing about needed changes as loving communities …" (Goff, 56) So, there you have it from Sara Goff; B.A. in Religious Studies, Masters of Divinity, Masters of Sacred Theology in Christian Ethics and Doctor of Ministry Candidate. In recent times, our society has been conditioned to suppress our real thoughts and emotions. Linda Tyson writes, "… in our North American culture … we live in our heads and do with our hands, often at the cost of paying little attention to our feelings or at least discounting them as less valuable than data …" (Tyson, 113-116).

  Timi Gustafson says that "… having been born and raised in England, I am intimately familiar with the habit of keeping a 'stiff upper lip.' As a cultural phenomenon, this means that emotions - positive or negative - are not readily expressed, at least not in public …" I personally believe Australian culture has had this same approach to 'feelings' during my life time. For example, as I grew up between the 1960s, 70s and 80s, my parents and relatives rarely spoke about family histories or major things that occurred in their lives. That was just the way it was in those days. I have found out more about my genealogy from free sources on the Internet than I have from my family.

  Damasio says one of the main reasons for this suppressing of emotions is that "… 'reason' in the twentieth century was privileged over emotion in the scientific community and was 'presumed to be entirely independent from emotion' … and twentieth century scientists labelled emotion as 'not rational' and 'too subjective' … to be taken seriously … in contrast, Damasio finds a correlation between our feelings, rationality, and biology …" (Tyson 117). All this is supported by Stephen Covey, who studied "… the success literature published in the USA since 1776 … [and] found that everything written in the last fifty years (since WW1) was superficial (Personality Ethic). It was filled with social image consciousness, techniques and quick fixes. In stark contrast, almost all the literature in the first 150 years focused on the Character Ethic as the foundation of success … integrity, humility, fidelity, temperance, courage etc. …" (Covey, The7 Habits …).

  Therefore, I am not angry with churches that lack sincere communication methods, because I believe the evidence proves that 20th Century society turned a lot of people and organizations into poker-faced automatons. BUT, I want you to take this on board and help me turn churches into places where people can sho
w real emotions (Goff, 62), and share with others how they are feeling, as opposed to 'bottling-things-up'. Carson Reed says there is a "… growing awareness of the significance of emotion in human experience as it relates to leadership practices in Christian communities of faith …" and "… a growing body of research indicates that leadership is not a cold or a rational process; rather, effective leadership requires an attentiveness to the varied dynamics of emotion in human relations …" (Reed, 63-66; Tyson). Reed says that "… little work has been done in contemporary literature to bring leadership and preaching in conversation together …" (Reed, 73).