Showing posts with label ministry. Show all posts
Showing posts with label ministry. Show all posts

Sunday, 4 June 2017

Ministry journal 2


16/3/2017 (relating to others)

Many things have happened at the same time. A housemate has moved away and a new one is moving in. A colleague has suddenly resigned and the clinic became short-staffed. Both of these incidences were complicated and not peaceful. My mother just had a knee operation and got upset at me because she thought I didn’t care about her. The roof on my investment property had a hole with water leaking into a tenant’s room and the whole roof will need replacing. Rev. Fu told me that’s pastoral life: putting out fires all the time. Like firemen, spending much of their valuable time fighting fires rather than igniting fires for Christ in their community.[1] We really have to ask for God’s wisdom and be selective about what to sort out first, and placing appropriate boundaries to interpersonal relationships that consume too much of our energies. When thing become overwhelming, even great prophets like Elijah prayed that he wanted to die (1Kings 19:3-4).

22/3/2017 (personal devotion)

Having spoken to Keith a week previously about subject selection for Baptist accreditation, I saw the subject Transformational Discipleship MCO100 on the handout he gave me. However, this subject is not compulsory for part-time students, so I ignored it. Then at supper time today, Gayle, the course coordinator for this subject, suddenly walked right up to the table where I was sitting and started chatting with us. So I asked her about this subject, and she mentioned that people applying for Baptist accreditation will need to do this subject for a minimum of 8 semesters! Sounds like just the right time to enrol into it, given that I will most likely complete my MDiv by 2019 and accreditation by 2021.

1/4/2017 (evangelism)

Acts 20:21 talks of repentance and faith. We started studying a discipleship series called “Abundant Life”, by John Stott. Rev. Fu opened the series by saying faith and repentance is both simple and difficult simultaneously. The gospel is simple: we just have to accept Christ as our saviour. However the process of repentance and transformation is difficult because handing the control over our lives to God is always a big struggle. While we are in this body, we will experience the pull of the old beliefs, attitudes, and dispositions, but we must see ourselves as new people, adopted into God's family, who need not yield to the lures of the flesh (Romans 8:12-17).[2] Why don’t people come to Christ? Some heard bad things or had bad experiences with Christians. Some think they’re happy in life without God. Some don’t think they have time in their lives for God. What brings people to Christ? Usually when they encountered a difficult situation, or when they find they finally have time sit down and think about these things. There are many other scenarios and these are just a few examples.

13/4/2017 (relating to others)

As I start seeing more closely what a pastor's job entails, I find it so important for people who are serving in ministry to develop a high sense of self-awareness, constructive self-reflection and good communication skills. It's just so easy for any of us to fall into the trap of seeking relationships in the congregation for our own fulfilment (eg. a sense of accomplishment, of being idealised, of being a spiritual authority figure, a need for personal intimacy or even for sexual gratification in the cases of extra-marital affairs and sexual abuse.)[3] Our task is to bring other people before God, so that they can learn to depend on God, not on us, because it is God who is our refuge and strength (Psalm 46:1). Some ministers may even become so addicted to the sense of connection that arises from ministering, counselling, and offering spiritual direction that they create an unhealthy interdependent relationship with the parishioner.

23/4/2017 (call: gifts/ relating to others)

This is the first time I am serving as a MC for the church. I am quite thankful for this opportunity because I am trying to discover my gifts through serving. I haven’t been exposed to the whole congregation on the stage frequently, so I still have a lot to learn. I find it challenging to focus on God as I am doing this task today because I have to think about what’s the next thing to do. Reflection has two central components - experience and reflective activity on the experience.[4] True learning involves the integration of knowledge and experience, so I still have to get out of my comfort zone sometimes. Today, Rev. Lau challenged us in his sermon with Colossians 3:11, asking us to try and chat with people we don’t usually chat with after the service. So I chatted to people I am less familiar with and ended up having lunch with them.

7/5/2017 (relating to others/ call: gifts)

I am quite passive when it comes to interpersonal relationships. This is something I am praying about and trying to working on practically. Luckily there are several mature Christians with a zeal for God who started approaching me in the church, and I am learning a lot from the interactions. A sister approached me about playing the piano for the Sunday service. We got to know each other better through a cup of coffee and prayed for each other. In addition to doing work in ministries and receiving spiritual guidance from mentors, we also need spiritual friendships like that of David and Jonathan in 1Samuel 23:16 (Jonathan went to David at Horesh and helped him find strength in God), where there is mutual commitment to a Christian life and care for each other’s growth in Christ.[5],[6]  

13/5/2017 (small group facilitation)

At the end of each lesson from Abundant Life, we have a discussion and prayer time. This Spirit-led task is vital according to Ephesians 6:18-19. On 8/4/2017, Rev. Fu asked me to facilitate one group discussion on the spot. I opened the discussion but didn’t have much to say afterwards. That’s when I realised the importance of preparation work. Later, I got hold of the teacher’s manual and realised a lot of preparation work is needed before the class, eg. praying for the students, reading the teacher’s manual and class notes, thinking about the aims of the class and what assignments to give to the students for practical application.[7] There also needs to be some flexibility and experimentations on what approaches work best: Previously the group was divided into two for a fifteen minute discussion. Today, a different approach was used: people discussed in pairs for five minutes. The discussion seemed much more lively this way.

14/5/2017 (teach)

Jesus commanded us to make disciples and teach his commands in Matthew 28:19-20. Two weeks ago, I was asked to lead today’s Sunday Adult Bible Study. So I was able to prepare. This bible study is much more systematic and in-depth than the ones I’ve led before, so I had to spend time look up the commentaries. I also had to translate everything I read into Chinese, which was very time consuming because English is my stronger written language. Although I tried my best to prepare, I think teaching is a skill that comes by experience (eg. time management, how to redirect the discussions etc.), so I need to do more of it. It is widely known that only growing leaders produce growing Christians[8], and there is no short cut. I personally learned a lot through the preparation work and the discussion today.

3/6/2017 (teach/ personal devotion)

“Man shall not live on bread alone, but on every word that comes from the mouth of God.” (Matthew4:4)

This is the first time I am leading Abundant life. The lesson is on “reading the Scriptures”. I can’t think of what explanations to add in after each point because the material seemed pretty straightforward for me, while Rev. Fu can always think of something. In the future, I may have to “practice” a few times with Rev. Fu. Although this lesson is very basic, surprisingly I was never taught this technique of reading the Scriptures before, which is a more firsthand way of encountering God through the Scriptures. In fact, I was previously too heavily reliant on devotionals written by other people.

The technique:[9]
We pray for the help of the Holy Spirit in understanding the Scriptures. We can even sing a song of worship. We speed read approximately 3 chapters of the bible a day with the aim of getting through the whole Bible in one year. Each day, we pick one verse to do our personal devotion on and underline/make notes of what really stands out for us personally, and pray about it.

People are getting more electronic these days, so we even discussed how to put in bookmarks and make notes on Bible apps!


4/6/2017 Further reflective thoughts on Pentecost Sunday:

It’s been a time of challenge, self-doubts and learning. For me, this is the first time doors are opening up for practical training with mentoring and feedback. However, in the middle of the semester, my supervisor had a family emergency and had to go overseas for 1.5 months. It has been extremely stressful for her, but as a result of this event, her parents accepted Christ. Why is this a time of self-doubt? This experience made me realise that my foundations in Scriptures and personal devotional time is not very solid. There is still a big room for improvement in my communication skills and interpersonal skills. There still doesn’t seem to be any clear calling in the direction of ordained ministry. I still feel pretty incompetent in most ministerial tasks. At the same time, there is more guidance and blind spots are coming into my conscious awareness so I can learn about how to better strengthen my spiritual foundations. I can only rely on God to equip me to whatever He has called me to. There are still plenty of opportunities to learn and I pray that God continue opening the doors.  

Bibliography:

Boa, Kenneth. Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation. Grand Rapids: Zondervan, 2001. 

Dawson, Gerrit Scott., Adele Gonzalez, and E. Glenn Hinson. Companions in Christ. Participant's Book: A Small-Group Experience in Spiritual Formation. Nashville: Upper Room Books, 2001.

Donahue, Bill. Leading Life-changing Small Groups. Grand Rapids: Zondervan, 2002.

Malphurs, Aubrey. A New Kind of Church. Grand Rapids: Baker Books, 2007.

Osmer, Richard R. Practical Theology: An Introduction. Grand Rapids: William B. Eerdmans Publishing Company, 2008.

Stott, John. The Abundant Life Teacher’s Manual. 1981.






[1]Malphurs, A New Kind of Church, 8.
[2] Kenneth Boa, Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation (Grand Rapids: Zondervan, 2001), 102-04. 
[3] Schmitz, Staying in Bounds, 125-126.
[4] “Transformational Discipleship Program Foundation Module 1”, 12.
[5] Gerrit Scott Dawson, Adele Gonzalez, and E. Glenn Hinson. Companions in Christ. Participant's Book: A Small-Group Experience in Spiritual Formation (Nashville: Upper Room Books, 2001), 251.
[6] Donahue, Leading Life-changing Small Groups, 84. We all want friends to “hang out” with. But friendship without accountability produces little spiritual growth. Good friends really care about us, challenge our thinking, and remind us to maintain our commitments.
[7] Stott, John. The Abundant Life Teacher’s Manual (1981), 1-4.
[8] Donahue, Leading Life-changing Small Groups, 45.
[9] Stott, The Abundant Life Teacher’s Manual, 26. 

Sunday, 14 May 2017

Transformation and the Holy Spirit

View from the Mount of Beatitudes

Transformation:
l   God not only saves us but also invites us and enables us to become new people in Him.[1]
l   While we are in this body, we will experience the pull of the old beliefs, attitudes, and dispositions, but we must see ourselves as new people, adopted into God's family, who need not yield to the lures of the flesh (Romans 8:12-17).
l   Exchanged life spirituality stresses the in-Christ relationship and the importance of experiencing and expressing his life in us.
l   Scripture declares that in Christ, we have already become saints, children of light, and citizens of heaven (1 Corinthians 1:2; Ephesians 5:8; Philippians 3:20). We must know these truths, acknowledge them by faith to be true regardless of feelings to the contrary.
l   Just as we were justified by grace through faith, so we are sanctified by grace through faith. Good works are not attained by dependence on our own fleshly efforts, achievements, or merits; instead, they flow from the power of the Spirit of Christ who indwells us (Galatians 5:16-25).
l   Brokenness, or realizing the bankruptcy of our own resources and efforts, and unconditional surrender are part of the process of appropriating Christ as life (Romans 7:14-25; 12:1-2; 2 Corinthians 12:9-10; Galatians 5:24).
l   Only Christ himself can live the Christian life, and he does this in us and through us (John 15:1-8; cf. 2 Corinthians 2:14). As branches of the true vine, we do not create life, but we receive it through our connection with the vine.
l   It requires "a spirit of wisdom and of revelation in the knowledge of Him" for us to move from a cognitive to a personal and experiential knowledge of these spiritual truths (Ephesians 1:17-19; Colossians 1:9).[2]

Ministry of the Holy Spirit:[3]
l   Convicting: The Spirit convicts unbelievers of sin, righteousness, and judgment (John 16:8-11). Apart from this ministry, people would never realize their sinful condition and desperate need for the saving grace of God.
l   Regenerating: The Spirit imparts eternal life through the new birth, and this in turn implants the divine nature in the child of God (Titus 3:5; 2 Peter 1:4). We who were formerly dead (Ephesians 2:1-3) have become new creatures who are alive to God (2 Corinthians 5:17; Romans 6:3-11; Ephesians 2:4-6).
l   Baptizing: By the Spirit, all believers in Christ have been "baptized into one body" (1 Corinthians 12:13), and in this way we have been adopted by the Holy Spirit into the family of God (Romans 8:9, 15; Ephesians 1:5).
l   Sealing: The Holy Spirit of promise is the pledge of our inheritance, and he seals all who trust in Christ for the day of redemption (Ephesians 1:13-14; 4:30; 2 Corinthians 1:22). The Father gives us the Spirit as a pledge or a down payment that guarantees the fulfilment of his promises.
l   Indwelling: The Spirit of God permanently indwells all believers in Christ (John 14:16-17; Romans 8:9), so that our bodies are temples of the Holy Spirit who is in us (1 Corinthians 6:19).
l   Filling: When we are filled by the Holy Spirit, we are under his control (Ephesians 5:18). The filling of the Spirit produces the fruit of Christian character and maturity (Acts 6:3, 5; Galatians 5:22-23).
l   Empowering: This is another aspect of the filling of the Spirit, and it relates to his sovereign and surprising power for ministry in word and deed (Acts 4:8, 31; 13:9-10).
l   Assuring: The Spirit testifies to the truth of our life in Christ and bears witness with our spirits that we are children of God (Romans 8:16; 1 John 3:24; 5:7-8).
l   Illuminating: The Spirit of God who inspired the Scriptures (2 Peter 1:21) also illuminates the Scriptures "so that we may know the things freely given to us by God" (1 Corinthians 2:10-16). Because the things of the Spirit are spiritually discerned, the Spirit gives believers insight into the meaning and application of God's Word.
l   Teaching: Jesus promised his disciples that the Spirit of truth would "guide you into all the truth" and "disclose to you what is to come" (John 16:13). The divine anointing teaches us (1 John 2:27), and the Spirit glorifies the Son by making Jesus' words known to us (John 16:14).
l   Praying: Because we do not know how to pray as we should, "the Spirit Himself intercedes for us with groanings too deep for words" (Romans 8:26). The Holy Spirit searches our hearts and speaks to the Father through us (Romans 8:2). When we pray in the Spirit (Ephesians 6:18), we have access through Christ to the Father (Ephesians 2:18).
l   Gifting: The manifold gifts of the Holy Spirit are given to the community of faith for the mutual edification of all the members of the body. The gifts are energized and directed by the Spirit as they are exercised in other-centred love (1 Corinthians 13).

An important reminder for seminary students:[4]
An important aspect of your College experience should be an intentional seeking for God, through the Holy Spirit, to transform your life and character. Throughout your studies and in ministry situations you will have a choice to make – are you going to just gain information and knowledge (as good as they are) or will you allow God to shape your attitudes and behaviours to better reflect Himself? Be aware, that God will often use hard times, times when we are tempted to fall back into past unhelpful patterns, to build our character! Building character takes discipline, accountability and encouragement from our Christian brothers and sisters.

Transformation through prayer:
l   Prayer catapults us onto the frontier of spiritual life. It is original research in unexplored territory. Real prayer is life creating and life changing.
l   Prayer is the central avenue God uses to transform us. If we are unwilling to change, we will abandon prayer as a noticeable characteristic of our lives. The closer we come to the heart-beat of God the more we see our need and the more we desire to be conformed to Christ.[5]
l   For Jesus, and for us, prayer provides the insight and affirmation that if we do anything that is worthwhile-teaching, healing, organizing, reforming, working for good-we can never claim it as our own achievement. Rather, we can acknowledge it as a gift of God, the result of which is in God's hands. Prayer is the experience of knowing that God is the source of everything we claim as our own. To pray is to say with Jesus, "Not my will, but yours. Not my words, but yours. Not my worth, but yours. Not my glory, but yours. Not in my name, but in yours."[6]




[1] “Transformational Discipleship Program Foundation Module 1”, 15.
[2] Kenneth Boa, Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation (Grand Rapids, Mich.: Zondervan, 2001), 102-04.  
[3] Boa, Conformed to His Image, 293-294.  
[4] “Transformational Discipleship Program Foundation Module 1”, 19.
[5] Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth, Study Guide Edition ed. (London: Hodder & Stoughton, 1999), 42.  
[6] Henri J. M. Nouwen, Michael J. Christensen, and Rebecca Laird, Spiritual Formation : Following the Movements of the Spirit, 1st ed. (London: SPCK, 2011), 21.  

Thursday, 13 April 2017

Boundaries in ministry: overcoming the dark side of leadership


Boundaries not only have implications on an individual level, but also an organisational level! As I start seeing more closely what a pastor's job entails, I find it so important for people who are serving in ministry to become aware of these things. Learning a lot along the way, and the restrictions of time means there is always a tension between absorbing massive amounts of learning and taking time apply it practically.


Good Fences

l   A boundary is that which defines and gives identity to all types of systems, including persons and communities. They involve physical borders and property lines, as well as names and stories, traditions and values.[1]
l   A boundary gives us something to which we can point and ascribe a name.[2]
l   The church, in our desire to call ourselves inclusive, is in danger of blurring our boundaries, of erasing aspects of our core identity. And us as persons, in our desire to be accepting, we can lose sight of that for which we stand, of who in truth we are. How do we stay faithful to the essence of who we are, holding on to our continuity with the past, and at the same time, welcome the other into our midst, particularly the strange and disquieting other, so that we can change and grow?[3]
l   We must assume that not everyone looks at that line or sees that boundary in the same way we do. Being in relationship entails seeking out these other viewpoints and comparing them with our own, realising that without them we cannot hope to envision the whole picture.[4]
l   When colours run together, the result is a muddy and nondescript mix. When I have no boundaries for myself, I will tend to invade yours. When you have none, you will encroach upon mine. Wholesome connections only become possible when two people, or two groups, know who they are and who they are not, what they bring to the relationship and what they do not, what they seek from it and what they might want to avoid.[5]
l   Boundaries offer order, protection, and identity for both people and communities. Without the consistency, safety, and meaning they provide, we would find it difficult to undertake anything new or welcome uninvited guests into our midst. Maintaining our boundaries involves holding both sides of a tension: firmness coupled with a willingness to keep the boundary flexible and to look for alternative ways of doing things. It calls for an eye open to opportunity and the time to move ahead.[6]
l   Hospitable keeping of boundaries demands flexibility.[7] To be hospitable is to expect the unexpected, to expect interruption, and then to proceed into the opportunity it affords with all the inventiveness and humour we can muster.[8]
l   If a boundary defines, then moving or removing that boundary means redefinition. The work of changing a boundary demands attention and a willingness to listen to the voices around us.[9]
l   When the family or the individual concentrates solely on particulars, their own health and wellbeing, larger concerns can be neglected. They can lose sight of their connections to others as they come to see themselves as the centre of everything. As a boundary is expanded, new concerns and emphases arise. A smaller system is now part of a larger one, and we begin looking around at the forest where our tree grows.[10]
l   In truth, we cannot be fully alive apart from God and neighbour. We ultimately are dependent upon both for identity and nourishment.[11]

Staying in Bounds

Tricky scenarios:
l   Pastor’s personal friendship with a parishioner: The parishioner, who’s also a personal friend to the pastor, lost his job. The pastor knew that the parishioner needed more than a friend, more than a pastor; he needed a counsellor. The “dual role” issue now became more real. After some contemplation, the pastor finally told the parishioner that while he could love and support his friend, he didn’t feel that he could provide the guidance and insight of a counsellor at the same time.[12]
l   The parishioner was not growing spiritually herself, but rather becoming increasingly dependent on the pastor to work out her faith on her behalf.[13]
l   The pastor is also an employer of the parishioner who works as a cleaner for the church. The parishioner hasn't been doing his job as a cleaner well. The pastor wondered if she should stick to addressing the work failures or acknowledge the parishioner’s personal challenges and provide pastoral support during his time of crisis. She asks, “Do you have any ideas of how we can tackle both and make sure that you get what you need from me as your pastor and I get the janitorial work done?”[14]

“A good neighbour is a fellow who smiles at you over the back fence, but doesn’t climb over it.” ARTHUR BAER[15]

Healthy individuation:
l   Regression can occur when a parishioner is under unusual stress.[16]
l   The development of autonomy does not exclude the need for others, but is rather an individual’s ability to internally maintain a sense of self, regardless of whether or not the external affirmation and validation of others is forthcoming. A well-individuated person is able to integrate others’ feedback into his self-concept with discretion. Negative feedback is evaluated and the individual has a sufficiently sturdy self-concept to decide how to respond to the feedback: disregard it, file it for future consideration, or modify behaviour.[17]
l   A fairly well individuated individual is able to hear the pastor’s recommendations that he see a counsellor and not perceive the pastor’s boundary clarification as a threat of annihilation or devaluation. The poorly individuated person cannot maintain a substantive self-concept if he receives negative feedback. Neither can he maintain his self-concept without a continuous external supply of positive validation and affirmation.[18]
l   Identifying the best boundary for a particular situation may require experimentation.[19]  
l   If a parishioner who never seems to rise above the chaos and stress in his life and my help was not being appropriated to improve his life but rather to facilitate his transition to the next crisis, I will need to rethink the wisdom of helping him out. If I continued to help, I would most likely burn out and eventually become resentful because he never improved, while I was “doing all the work.”[20]
l   Boundaries prevent us from harming others: If I am a therapist, I need boundaries with my clients that prevent me from using my professional relationship to fill my personal needs, for acceptance, appreciation, admiration. I need boundaries with my children that prevent me from doing for them what they need to learn to do for themselves.[21]

Theological implications of boundaries:
l   God is not all mercy and no justice, or all justice and no mercy.[22]
l   Ego development entails the internalization of the parent while working through the process of symbiosis-separation-rapprochement-individuation. And, throughout life, we work out the delicate balance of admiring and attempting to integrate another’s desirable traits, all the while establishing our own unique individuality. The process of maturation is fraught with boundary violations as we learn how relationships work. If I jump off the roof of my house with naïve disregard for the fundamental boundary of gravity, one could say, “Naturally, you’re going to hit the ground.” Hitting the ground—hard—is the natural consequence of my disregard for the immutable force of gravity. So it is with our persistent challenge of the intrinsic boundary between God and us. If we try to be God, or try to act like God, we’re going to hit the ground—hard. We will fail, and we will get hurt—not because God doesn’t care about us, but because we don’t respect God and God’s boundaries.[23]
l   Reconciliation after a boundary trespass requires three things: confession, repentance, and reparation. Confession is the acknowledgment by the transgressor of the violation; repentance is the transgressor’s agreement to not transgress the boundary again; reparation is the act of repairing the damage caused by the violation in order to restore the relationship to its original state.
l   Attempting to take over God’s business is one of the most curious behaviours that people exhibit.[24]  
l   The parent who truly loves a child implements boundaries with the child that allow the child to develop as a whole person, not shackled by demands that the child become an extension of the parent or fill the parent’s unmet needs for validation and self-esteem. In a similar fashion, God did not create human beings as objects to be possessed, but rather beings to love and relate to, demonstrating the utmost respect and “unconditional positive regard” by affording free will.[25]
l   Some pain is brought about by our own willful violation of boundaries, be they boundaries with God or with other people.[26]
l   Have you noticed how you just don’t like some people? Think for a moment about why that is. Perhaps you feel uncomfortable around them, or you feel slightly threatened by them, or you don’t agree with their choices. If we get close enough to certain people to know we don’t like them, then we have a relationship with them, whether we want to or not. In these difficult relationships, we have a golden opportunity to grow. First, we must clarify why we don’t like them. Usually, our dislike is the result of one of two causes: we either feel uneasy with them, or we don’t like their actions. Typically, we feel uneasy around someone if that person’s behaviours trigger a fear of being threatened—for example, the possibility of being pushed around, coerced, or manipulated, or a threat to our reputation or self-esteem. On the other hand, sometimes a person’s behaviour does not impact us directly, but we observe its impact on others and feel a certain level of disapproval or aversion to the damage and pain that person is causing others.[27]
l   The human spirit is designed to pursue growth and development. Perhaps this is why we commonly find ourselves wrestling with difficult relationships—our spirits seek out challenge even when we know intellectually that challenge means work.[28]
l   Sharing oneself personally within the context of ministry without losing oneself, becoming depleted, or ending up destroyed is probably the most consequential challenge that any pastor faces. Jay Kessler, in his book Being Holy, Being Human, states, “There are so many needy people out there who want to be with you. They need a friend; they need counsel; they need someone to just give them a little attention… After a while, you can begin to feel as though you’re being nibbled to death by minnows.” One of the most basic protections that a pastor has from being personally consumed and from deteriorating to the average level of functioning of those being ministered to is to exercise clear and firm boundaries.[29]

The pastor and the church:
l   Much brokenness comes from unhealthy and enmeshed relationships. Many parishioners come into a local congregation with all the baggage of past and present personal dysfunction and dysfunctional relationships. They are often unaware of how boundary incursions—theirs and others—have shaped distorted beliefs about themselves, their expectations of others, and their understanding of God. Pastors who have cared for themselves, who do not seek relationships in the congregation for their own fulfilment, and who maintain wholesome boundaries are in many cases a parishioner’s first experience with mature, healthy relationship. This is the crux of effective ministry. The pastor must model health— physical, mental, emotional, and spiritual. “Actions speak louder than words.” The flock will follow, either upward toward health and growth, or downward into sickness and stagnation.[30]
l   In addition, as psychoanalytic theory asserts, the spirit (or technically, psyche) exists across multiple levels of consciousness. The unconscious is out of reach of conscious awareness, and so we are, by definition, unaware of the forces of our unconscious. Because defense mechanisms—those strategies we use to preserve our self-esteem and defend against anxiety—emanate from the unconscious, we lack conscious awareness of their influence on our behaviour and thinking patterns. This makes getting at the Truth of ourselves all the more difficult.
l   Another reason getting at the Truth of ourselves is difficult is that our fallen nature has led to a universal experience of shame. Shame is the belief that I am defective, bad, a failure, and unlovable; shame makes me want to curl up in a ball and hide under a rock. The first human experience of shame came in the garden of Eden.[31] The more shame we feel, the less capable we are of candid introspection and the more defensive we are against evaluation by others.[32]
l   Gary McIntosh and Samuel Rima, in their book Overcoming the Dark Side of Leadership, propose that everyone has a “dark side,” which is as natural to human beings as shadows are in a world bathed in sunlight. Pastors need to become aware of their dark side—the inner urges, compulsions, and dysfunctions—and then redeem it; that is, manage it: redirect those potentially “dark side” patterns and compensate for them. The dark side of our personalities is not something to be feared but rather reckoned with.[33] My compulsion to avoid conflict can be refocused into assertive peacemaking. My impatience with others’ lack of progress toward team goals may be reworked into valuable project management skills.[34]  
l   In many relationships, trust is earned over the course of time. However, certain relationships, such as that of doctor-patient, banker-investor, and clergy-parishioner, warrant an implicit trust based on the position and under the assumption that the character of the person in the position of power has been “certified” or endorsed by a governing body.[35]

Applications in ministry:
l   Beware the messiah mentality. Many pastors have a strong bent toward narcissistic tendencies, such as grandiosity, omnipotence, and entitlement. These narcissistic tendencies can be redeemed and reformed to provide ministers with the self-confidence they need to endure weekly performance evaluations by an entire congregation.
l   Beware the ego boost that comes from being trusted with intimate details of parishioners’ struggles. The level of trust placed in a pastor is strongly related to the position, not just the person, of the pastor. We may recognize that a person is idealizing us, but that does not necessarily prevent us from enjoying the elevation, even if temporary.[36]
l   Beware the smug satisfaction of being considered a spiritual authority figure.
l   Beware the sense of cozy connection to those with whom you pray. Don’t replace your need for personal intimacy with the sense of connection that arises from ministering, counselling, and offering spiritual direction. The pastor needs to help the parishioner move from depending solely on her relationship with her pastor for support to identifying her primary source of strength as her faith in God.[37]
l   Because pastors function in multiple roles within their position of leadership, dual roles are inevitable. And it can be challenging, although not impossible, to maintain healthy boundaries between pastor and parishioner and between roles.[38] What is best for the parishioner? Do my interests threaten to supersede the best interests of my parishioners? Have I clarified to my parishioner my responsibilities in each role and how I intend to fulfil those?[39]
l   Ultimately, the only thing that makes boundaries work is you. Talk is cheap; action is priceless. Healthy boundaries don’t just happen; you must intentionally establish them.[40]
l   It is impossible to walk through life without sometimes overstepping our bounds or transgressing someone else’s boundaries. That is the reality of our broken nature.[41]  


References:

Schmitz, Eileen. Staying in Bounds: Straight Talk on Boundaries for Effective Ministry. St. Louis: Chalice Press, 2010.

Westerhoff, Caroline A. Good Fences: The Boundaries of Hospitality. Harrisburg: Morehouse Publishing, 1999.





[1] Caroline A. Westerhoff, Good Fences: The Boundaries of Hospitality (Harrisburg: Morehouse Publishing, 1999), xi.
[2] Westerhoff, Good Fences, 7.
[3] Westerhoff, Good Fences, xii.
[4] Westerhoff, Good Fences, 54.
[5] Westerhoff, Good Fences, 56.
[6] Westerhoff, Good Fences, 81.
[7] Westerhoff, Good Fences, 94.
[8] Westerhoff, Good Fences, 95.
[9] Westerhoff, Good Fences, 107.
[10] Westerhoff, Good Fences, 116.
[11] Westerhoff, Good Fences, 133.
[12] Eileen Schmitz, Staying in Bounds: Straight Talk on Boundaries for Effective
Ministry (St. Louis: Chalice Press, 2010), 13.
[13] Schmitz, Staying in Bounds, 14.
[14] Schmitz, Staying in Bounds, 18.
[15] Schmitz, Staying in Bounds, 23.
[16] Schmitz, Staying in Bounds, 31.
[17] Schmitz, Staying in Bounds, 32.
[18] Schmitz, Staying in Bounds, 33.
[19] Schmitz, Staying in Bounds, 36.
[20] Schmitz, Staying in Bounds, 37.
[21] Schmitz, Staying in Bounds, 37.
[22] Schmitz, Staying in Bounds, 45.
[23] Schmitz, Staying in Bounds, 46.
[24] Schmitz, Staying in Bounds, 52.
[25] Schmitz, Staying in Bounds, 56.
[26] Schmitz, Staying in Bounds, 59.
[27] Schmitz, Staying in Bounds, 61.
[28] Schmitz, Staying in Bounds, 62.
[29] Schmitz, Staying in Bounds, 65.
[30] Schmitz, Staying in Bounds, 68.
[31] Schmitz, Staying in Bounds, 74.
[32] Schmitz, Staying in Bounds, 75.
[33] Schmitz, Staying in Bounds, 99.
[34] Schmitz, Staying in Bounds, 100.
[35] Schmitz, Staying in Bounds, 115.
[36] Schmitz, Staying in Bounds, 125.
[37] Schmitz, Staying in Bounds, 126.
[38] Schmitz, Staying in Bounds, 170.
[39] Schmitz, Staying in Bounds, 172.
[40] Schmitz, Staying in Bounds, 183.
[41] Schmitz, Staying in Bounds, 188.