Sergiu M. Brădean

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Provocări unice pe care doar Slujirea le prezintă.

Am afirmat și cred că Slujirea (cu S mare) prezintă provocări pe care nici o altă slujbă sau lucrare nu le are. Slujndu-L pe Dumnezeu ne expunem în mod voit, voluntar, unor provocări la care foarte puțini oameni ar face față. Dar, nu suntem chemați la Slujire, cu toate provocările ei, singuri. Nu mă refer aici la familie, sau la echipa pastorală sau de slujire. Mă refer la faptul că aceste provocări speciale, pot fi depășite doar cu ajutorul nemijlocit al Duhului Sfânt. Altfel, pe lângă riscul de a face o lucrare fără valoare, ajungem la epuizare mult mai repede și deși, poate, am început bine, vom sfârși foarte rău.

Articolul pe care îl prezint mai jos detectează și identifică o serie de provocări pe care le au chiar și slujitorii din România. Ele (provocările) pot fi mult mai multe, însă acestea sunt cele mai întâlnite. Este așadar realist să le luăm în considerare, fie că suntem la începutul Slujirii, fie că avem deja o experiență vastă în domeniu’. Aștept cu nerăbdare și pașii practici pentru a face față acestor provocări, așa cum autorul articolului promite.

Puteți însă să identificați vre-o provocare autohtonă care nu este trecută aici, dar care vă ține noaptea treji?

10 Unique Challenges That Make Ministry Unlike Anything Else


In an earlier post, I wrote that seminary cannot prepare anyone to be a pastor. Only a church, guided by the Holy Spirit, can truly qualify a man for ministry.

By its very nature, the field of pastoral leadership is fraught with such incredible difficulties that we must say with the Apostle Paul, “Who is sufficient for these things?”

Leading God’s people is unlike any other task in the world—which is why it requires a calling of the Spirit and not merely training for a job.

While I am sure there are others, I have identified a matrix of 10 challenges specific to the church that make pastoring unlike anything else.

1. A pastor or church leader deals with the eternal and spiritual nature of things.

Medical doctors have a stressful job of being guardians of life. Their decisions can mean life or death in some cases.

A pastor, however, has the awesome responsibility of dealing with the immortal soul of man.

His leadership and decisions have the potential of affecting eternity, and that is an infinitely greater burden.

2. The second challenge is that a pastor’s role is prophetic in nature.

In other words, he has to look people in the eye and confront them with the uneasy subject of their sinful actions and attitudes—and no one likes that.

Though he finds himself a great sinner in need of God’s grace, God holds him no less responsible to deal with the sin of others.

Furthermore, the people he usually confronts are the very ones whose offerings pay his salary.

3. The pastor leads an army of volunteers.

If a businessman has to correct a worker’s performance, he has the leverage of a paycheck whose necessity powerfully motivates employees to do what they are asked.

Workers in the church, however, do not need the job they perform in order to put food on the table and may even have easier lives without it.

How does a pastor lead a volunteer to change when she doesn’t want to? A volunteer army also means that they can unvolunteer.

4. In most churches the pastor has an unclear identity.

Most congregations, as well as the pastors themselves, have never actually defined what role they want the pastor to have. They want him to lead, but they don’t want to be told what to do.

In addition to that, successive pastors have different sets of gifts, which clouds the issue because it affects his style of leadership.

Each member may have a different expectation of the pastor. Some want him to be a great preacher while others demand someone who will be at the hospital bedside for every tonsillectomy.

Is the pastor primarily a leader, prophet, visionary, equipper, motivator, fundraiser or teacher? Five church members may answer that question five different ways.

5. Compounding this problem is an increasing uncertainty about church polity.

Some churches see the deacons as the leaders of the church while others see the pastor as the leader and the deacons as servants.

More and more churches are turning to a plurality of elders—one of whom is the pastor-teacher—who have the oversight of the congregation. Even in a plurality of elders, whoever serves as pastor-teacher has the de facto leadership, but how does he relate to the others?

6. The church expects the pastor’s family to be involved in his work.

I don’t know of any other private sector jobs that require so much family involvement.

The school board doesn’t demand that the high school principal’s wife help decorate the hallways or attend all basketball games, for instance.

But churches have expectations for the pastor’s wife and children that are rarely voiced in the interview with the pastor search committee even though that perception may indeed affect the pastor’s ability to lead.

Many leaders in the church have lost their effectiveness because the congregation became disenchanted with his family, whether their disappointments were real or imagined.

7. Another challenge of ministry that results from the expectations of the congregation is the belief that the pastor should be the initiative taker.

Church members don’t demand their doctor show up on the doorstep when they don’t feel well, but they expect the pastor to take the initiative to discover why they haven’t been around.

In fact, some folks will get mad about something in the church and quit attending, but later they have forgotten what upset them originally.

Their complaint then becomes that the preacher never came to see them when they quit coming.

8. The demand for originality is an especially burdensome and constant pressure. 

If a pastor preached just two sermons a week for 50 weeks in a year, he would write the equivalent of nine novels. With that much productivity required, church members ought to forgive a dull chapter every now and then!

Though the Scriptures are an inexhaustible well of subject matter, saying biblical truths in an interesting way with fresh illustrations that connect with and engage a congregation is no small feat. The pastor who cannot preach well often finds his leadership itself threatened.

His pulpit ministry is his broadest stroke of contact and leadership, and if he is perceived as dull or repetitive, he loses his most influential method of leading.

9. One of the most frustrating challenges of leadership in the church is that churches often give the pastor or other leaders responsibility without authority.

For instance, the congregation usually assumes that the pastor is supposed to help meet the needs of his congregation. If a family has a legitimate financial emergency, they may turn to the pastor for immediate help, but he often has no way to provide it. And if he does, some committee may later rebuke him for overspending the benevolence budget.

Churches often have a “get it done” attitude toward the pastor, but then complain about the way he did it.

10. Simmering below the surface of all leadership is the pastor’s friendship development difficulty.

Most pastors and their families have great difficulties making and maintaining close relationships. A church leader often finds it impossible to walk the tightrope between leadership and friendship with the same people.

Leaders and their families may be afraid to confide in others, are often burned if they do, and sometimes become the victims of jealousy or resentment if they try.

Because of egos larger than they should be, pastors even find it difficult to establish relationships with other ministers because they can never break out of the thought pattern of comparing churches and problems.

So how do we meet those challenges? That’s the subject of the next post!


Hershael W. York is the Victor and Louise Lester Professor of Preaching and Associate Dean in the School of Theology at The Southern Baptist Theological Seminary in Louisville, KY. He also serves as Senior Pastor of the Buck Run Baptist Church in Frankfort, KY, and co-wrote Preaching with Bold Assurance (Broadman and Holman, 2003) with communications expert Bert Decker, chairman and founder of Decker Communications. In addition to his writing, teaching, and pastoring ministries, he usually ventures deep in the Amazon at least once a year to fish for men and the elusive peacock bass.

Sursa Articol: Church Leaders


Nu vrei, Nu te oblig! Nu poți, Nu te provoc!

Nu vrei, Nu te oblig! Nu poți, Nu te provoc!

Se spune “dragoste cu sila nu se poate”. Și este o zicală cu atât mai adevărată cu cât în cultura actuală am ajuns la punctul în care nimeni nu ne mai poate obliga să facem nimic. Când asociem însă sintagma aceasta cu slujirea în Biserică, înțelegem că ne confruntăm cu un fenomen al letargiei în ceea ce privește dorința de slujire. Nu o dată liderii Bisericii “s-au plâns” că, slujirea în Biserică fiind în mare măsură voluntară, nu pot folosi măsurile coercitive pe care liderii de companii seculare le folosesc. Iar când auzi o astfel de exprimare, asociată cu lipsa de cultură a voluntariatului din multe biserici locale, în care se așteaptă ca păstorul să știe să le facă pe toate, nu poți să nu te întrebi dacă nu am pornit pe o direcție seculară a profesionalizării slujirii. Ajungem astfel ca, de multe ori, Păstorul sau comitetul preferă să facă toată lucrarea decât să treacă prin înfricoșătorul proces al recrutării și implicării altora în slujire.

Care este însă modelul Biblic al slujirii întruchipat de Domnul Isus Christos? În Marcu 10:45 Domnul Isus afirmă: „Căci Fiul Omului n-a venit sa I se slujească, ci El să slujească, și să-Și dea viața ca răscumpărare pentru mulţi!” În context, această afirmație a Domnului Isus este așezată în antiteză cu dorința de afirmare a omului (fii lui Zebedei în această instanță), care consideră mai degraba o poziție înaltă/importantă decât munca de jos a slujirii. Principiul enunțat aici de Mântuitorul și în același timp exemplificat de El însuși, în toată lucrarea Lui, este: cel care slujește, făcânduși astfel doar datoria, se bucură de recunoaștere și răsplată în Împărăția lui Dumnezeu. (more…)

Stephen Seamands, Ministry in the Image of God, (IVP Books, 2005)

Foto 09.03.2014

Foto 09.03.2014

I had to start with the book that reminded me most of my Seminary years. The moment I started reading the book and the list with the names of the theologians who revived the interest for the Trinitarian Theology in the 20th century, (17) I knew I would love this book. It is a great and challenging read, but also clarifying because the view on the Trinity is accessible. It reminded me as a minister of my purpose for ministry, and challenged me not to loose my focus. It also can minister to the soul of pastors and it ministered to my soul!

Dr. Seamands wrote this book starting from the presupposition that the Trinity although accepted by Christians as a truth is not truly understood, explored or made as a life application. Dr. Seamands explains the importance of what the Trinity means to us and how to remodel our lives, our ministries and our relationships after it. Also, Dr. Seamands does a tremendous service to the Church in taking the thought of the recent renaissance in Trinitarian theology and implementing its implications for the practice of theology of ministry. The book begins by considering the nature of God – one God coexisting in three Persons. From this, the Trinitarian contemplation on the nature of God becomes a model for ministry. The purpose statement of the book is: “I have written this book-to demonstrate the significance of the doctrine of the Trinity for the vocation of ministry.”(11). The Trinity is at the heart of our call to ministry, and ministers are called to perfect submission while not losing their distinct personhood. Below are the chapters with my understanding of each in a word (it is not a comprehensive word for the entire chapter, but this is what touched me):

1.Trinitarian Ministry (Centrality): trinity should be central for the life of the church and for the life of the individual. Both, at the level of corporate and individual, the ministry should be rooted in the unity and diversity of the Trinity. Therefore, we are involved in the ministry of Jesus Christ to the Father through the Holy Spirit.

2. Relational Personhood (Vulnerability): This chapter is a reminder that the Gospel and the Trinitarian model call us to open ourselves to relationships. “Many Christians have bought into the cultural notion that religion is an individual, private matter and assume they can believe without belonging.”(39) This chapter presents the concept of “person” in the image of the Trinitarian model. And so, we have to become “persons” in relation to God, Church and family. (more…)