Irvin A. Busenitz
Training for pastoral ministry is a specialized form of the mandate given to all Christians to make disciples. Three essential parts of that training are godly character, biblical knowledge, and ministry skills. Godly character needs development in the trainee’s moral life, home life, maturity, and reputation. Primary focus in Bible knowledge is upon linguistic facility, theological framework, and bibliographical familiarity. The four areas of leading with conviction, teaching with authority, preaching with passion, and shepherding with care comprise the major part of developing ministry skills. In this whole process, it is important to combine the academic portion with experience in ministry.
At the very core of the Christian life is the mandate to make disciples. Whether in the home or in the church, whether institutionally or personally, passing the baton to another generation is the sacred task of every believer. Near the close of his life, the apostle Paul exhorted Timothy, his child in the faith, “And the things which you have heard from me in the presence of many witnesses, these things entrust to faithful men, who will be able to teach others also” (2 Tim. 2:2). But later he cautioned Timothy by adding, “For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires” (4:3).
Paul solemnly reminded Timothy that in passing the baton, he must follow principle (that is, the dictates of the doctrine of the church clearly defined in Scripture) and not expediency in expediting the process. In other words, training for the pastoral ministry cannot be market-driven; it must be Bible-driven. Pastoral training cannot capitulate to the whims of the pew1 nor bow to the latest church-growth methodology. Rather, an education that reflects the biblical mandates for the church and its leadership must dominate pastoral training. This principle is crucial, for one’s view of the ministry will influence and ultimately dictate his philosophy of training for that service.
The constricting influence of tradition and the inflating pressures of expediency upon churches are enormous, misdirecting them into thinking they want a certain kind of pastoral model that will make their church relevant or place it on the cutting edge. The mandate of seminaries and church leaders is to teach first the what and why of church leadership before the how.2 As long as a century ago, Warfield rightfully noted, “A low view of the functions of the ministry will naturally carry with it a low conception of the training necessary for it. . . . And a high view of the functions of the ministry on evangelical lines inevitably produces a high conception of the training which is needed to prepare men for the exercise of these high functions.”3
Pastoral trainers are faced with the challenge of determining what the biblical role of an elder is and how to best prepare a man for eldership. Such a road will not be popular and may foster accusations of being old-fashioned and out-of-tune with today’s market. But just such an education is called for; the health of the church requires it.
Preparing for the pastoral ministry is a multifaceted journey, a process consisting of diverse elements occurring over an extended time. Contrary to expectations of some seminarians, three or four years is not long enough to complete the process. Rather, it is a pilgrimage that never ends, requiring commitment to an endless quest. The etymological significance of the word seminary, for example, includes the idea of “seedbed.” That is what training for ministry must embody, whether the setting is formal or informal, whether within the structure of a seminary or incorporated into the on-going life of a pastor or local church.4 In either situation there must be a careful and systematic watering, nurturing, cultivating, pruning, and protecting of the seed. Only then will fruit result.
Specifically, training for ministry demands the pursuit of at least the three phases of training noted in Paul’s exhortation to Timothy (1 Tim. 4:12–16): godly character (what a man should be), biblical knowledge (what a man should know), and ministry skills (what a man should be able to do).5 Before one begins to serve officially in a pastoral role, he must attain a certain level of development in each of these three, with an ongoing zeal for further growth as that service continues.
GODLY CHARACTER
Give me a man of God—one man,
Whose faith is master of his mindAnd I will right all wrongs
And bless the name of all mankind.
Give me a man of God—one man,
Whose tongue is touched with heaven’s fire,And I will flame the darkest hearts
With high resolve and clean desire.
Give me a man of God—one man,
One mighty prophet of the Lord,And I will give you peace on earth,
Bought with a prayer and not a sword.
Give me a man of God—one man,
True to the vision that he sees,And I will build your broken shrines
And bring the nations to their knees.6
In 1 Timothy 4:7 Paul exhorted Timothy, “Discipline yourself for the purpose of godliness.” He concluded the chapter by admonishing the young pastor, “Pay close attention to yourself and to your teaching; persevere in these things; for as you do this you will insure salvation both for yourself and for those who hear you” (v. 16). The focal point of any ministry is godliness. Ministry is, and always must be, an overflow of a godly life. Paul understood its importance in the ministry: “I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified” (1 Cor. 9:27; see also 1 Tim. 4:8; 6:3; 2 Tim. 2:3–5).
An abundance of biblical knowledge or the dexterity of ministry skills is not the first test of the validity of one’s desire for the pastoral ministry. Rather, Scripture makes the primary test that of godly character (1 Tim. 3:1–7; Titus 1:5–9). It is with this area that training for such a high and holy calling must commence. To begin elsewhere is to focus on the ability of natural talent or personality and to forget that shepherding the flock of God rests on a different foundation and has a different power source. The muscles of the true spiritual leader respond to the impulses of the Spirit of God, who then uncovers the treasures of the Word, ignites the fires of passion, and sharpens the eye of visionary leadership.
“Spiritual leadership is a matter of superior spiritual power, and that can never be self-generated. There is no such thing as a self-made spiritual leader. He is able to influence others spiritually only because the Spirit is able to work in and through Him to a greater degree than in those whom he leads.”7
Paul introduced the qualifications for the pastor by extolling the ambition to pursue the office and function of an elder. In fact, he spoke of pursuing that office with intense desire (1 Tim. 3:1, epithumeō).8 It is true that ambition, when selfishly motivated, is dangerous. At these times restraint and caution should prevail. However, ambition not motivated by eagerness for prestige or power but rather by a passion to serve the Master is right. Desire for positional prestige corrupts because it originates from impure motives (see Jer. 45:5). Yet desire for service purifies, because it seeks only the service of the one who has been called to service (Rom. 12:1; Mark 10:42–44). “The true spiritual leader is concerned infinitely more with the service he can render God and his fellowmen than with the benefits and pleasures he can extract from life.”9
In Paul’s day the office of elder often entailed considerable hardship, danger, ridicule, and rejection. The demands of a New Testament elder were great, requiring significant self-sacrifice. Thus, the divinely bestowed desire was both foundational and motivational. “Truly, in such a time and amid such circumstances an incentive to overseership and a word of implied praise for the man who indicated a willingness to serve in this high office were not at all out of place.”10
Today some may mistakenly view Christian leadership solely as a position of status, honor, and prestige, but when one carries out the leadership function biblically, the results described by these words are not at all out of place. Because neither the pastoral ministry itself nor the preparatory process leading to it are known for their relative ease, such desire can be advantageous, assisting the pursuant to weather the rigors and not lose sight of the goal.
Godly Character as a Goal
Speaking at the ordination of a young pastor, the Scottish minister Robert Murray McCheyne remarked:
Do not forget the culture of the inner man—I mean the heart. How diligently the cavalry officer keeps his sabre clean and sharp; every stain he rubs off with the greatest care. Remember you are God’s sword, His instrument—I trust a chosen vessel unto Him to bear His name. In great measure, according to the purity and perfections of the instrument, will be the success. It is not great talents God blesses so much as great likeness to Jesus. A holy minister is an awful weapon in the hand of God.11
It is well known that admission to a seminary or the satisfactory completion of academic requirements is not a guarantee of success in the ministry. Without certain spiritual, moral, and personal qualifications, any attempt to serve or fill a role in a ministry of the gospel can result in nothing but tragedy. Thus, godly character becomes the foundation upon which the other two areas rest. Without it they ultimately terminate in ruin.
Although godliness is often difficult to measure (“Man looks at the outward appearance, but the LORD looks at the heart” [1 Sam. 16:7]), it must still be the goal and must be pursued passionately by every mentor and trainee. It is the cornerstone of effective ministry and the trademark of every true shepherd.
Areas of Godly Character
The cultivation of Christian character qualities and living skills require special attention before one is equipped for godly living, for leadership in ministry, and for effective service to others. The following spheres need growth in Christlikeness:
Avenues toward a Godly Character
The route taken in pursuit of a godly character is not a short one. Nor is there any single path that inevitably leads to it. While a mentor may be able to lead to the water, only the student himself can initiate the drinking. Yet there are some steps to assist the man who desires to be truly qualified and trained for the pastoral ministry.
Reading and meditating on the Word is where this training begins. Scripture clearly enunciates the prescriptions for holy living. With these directives the man of God must saturate himself, letting “the word of Christ richly dwell within [him]” (Col. 3:16). Other books that can also stimulate growth toward godliness include Spiritual Leadership by J. Oswald Sanders (Moody, 1980), The Keys to Spiritual Growth by John MacArthur (Crossway, 2001), Seeking God by Richard Mayhue (Christian Focus, 2000), and Practicing Proverbs by Richard Mayhue (Christian Focus, 2003).
Rubbing elbows with other godly men and spiritual leaders can also promote spiritual accountability, growth, and maturity. As “iron sharpens iron, so one man sharpens another” (Prov. 27:17). Even reading biographies of men whom God greatly used in past generations promotes the molding of a person’s life and the shaping of his understanding of how God works, both individually and corporately.
BIBLICAL KNOWLEDGE
Biblical knowledge is an indispensable part of the training process. Without it one cannot enjoy personal spiritual growth in godly character, nor can effective and meaningful ministry to others ensue if biblical knowledge is not present. Sola Scriptura and sola fide provide the mortar binding together the building blocks of ministry. Quoting S. Miller’s 1812 address at the inauguration of A. Alexander as the first professor at Princeton Theological Seminary, Hafemann observed, “He argued that in addition to piety and ability those called to the pastoral ministry must have a ‘competent knowledge,’ without which ‘both piety and talents united are inadequate to the official work.’ ”13 No movement can impact a society with its creed if its leaders are ignorant of or continually undermining the veracity and applicability of its charter documents. As Carl Henry rightly contended,
The one book above all others in which a twentieth century scholar should be learned remains the Bible; among all the great books with which one should be familiar, the Bible stands tallest. . . . The churches today need nothing so much as a vital recovery of the authority and comprehensive truthfulness of Scripture and its application to all dimensions of life.14
Nor should this aspect of training for the ministry be taken lightly. The influence of the teacher upon the pupil is enormous, not only in what is taught but also in how it is taught (Luke 6:40). Consequently, biblical and theological mentors must pass the scrutiny of 1 Timothy 3:1–7 and Titus 1:5–9 if they are to prepare others effectively. The ministry qualifications and pastoral experience of the teacher are vital factors in the educational equation.
Biblical Knowledge as a Goal
The goal of acquiring biblical knowledge is not personal recognition or academic respectability. Beginning with the dawn of the Age of Enlightenment and especially over the last two centuries, there has come a bloated emphasis on the academic at the expense of biblical and theological integrity. Wanting desperately to impact the universal world of academics and gain the recognition of secular scholars, many training institutions and their mentors have become victims of academic intoxication.15
Being biblically knowledgeable and theologically accurate should derive its motivation first and foremost from a yearning to know God intimately (Phil. 3:8–10). Packer wrote,
To be preoccupied with getting theological knowledge as an end in itself, to approach Bible study with no higher a motive than a desire to know all the answers, is the direct route to a state of self-satisfied self-deception. . . . There can be no spiritual health without doctrinal knowledge; but it is equally true that there can be no spiritual health with it, if it is sought for the wrong purpose and valued by the wrong standard. . . . We must seek, in studying God, to be led to God. It was for this purpose that revelation was given, and it is to this use that we must put it.16
Out of that zeal, then, flows the passion to handle the Word of Truth accurately (2 Tim. 2:15), to wield a sharp sword capably (Eph. 6:17; Heb. 4:12), and thereby to contend for the foundational doctrines of Scripture once-for-all delivered to the saints powerfully (Jude 3).
Areas of Biblical Knowledge
Debate has waged over the areas and extent of biblical knowledge needed, especially in light of the more market-driven “let’s-be-relevant” philosophies that dominate the current scene. Yet if the aims delineated above are to become realities, then the path of training must include three stepping stones: a functional facility with the original languages, a theological framework or grid forged by the fires of exegesis, and a familiarity with the theological positions of contemporary and historical authors.
Linguistic Facility. The first and most foundational of these steps is a working knowledge of the languages in which the Spirit-moved authors penned the inspired words (2 Pet. 1:21). Propelled by the knowledge that every translation to some extent is an interpretation, every pastoral trainee must vigorously pursue a basic knowledge of Greek and Hebrew. The only other alternative for the pastor-preacher is to study and expound the Word at the mercy of the commentaries, never certain of the veracity of his sources and never able to find a source that answers all the questions. A knowledge of the original languages does not guarantee accuracy, but it does promote it.
While the rewards of such a pursuit are endless, the path is not always smooth, nor is the choice without its detractors.
A commitment (requirement) to study the Scriptures historically and a seminary’s demand that theology, ethics, mission, preaching and pastoral care all flow out of sound exegetical conclusions, won through grinding work of reading the Bible in its original languages and historical contexts, will appear to many to be elitist, filled with the pride of intellectualism. . . . To others it will appear too time-consuming, impractical and irrelevant in the face of serious issues that surround us. Still others will argue that such a Scripture-centered curriculum strikes at the very heart of an egalitarianism that many falsely equate with the gospel and our cherished Protestant heritage. . . . Only those seminaries that can communicate their unpopular convictions clearly and persuasively with prospective students and with the Church in a sort of “pre-education” will be able to overcome the initial shock of such a rigorous and old-fashioned approach to theological studies.17
But the church and its training institutions must overcome these obstacles, for the alternative is to interpret the Bible subjectively, according to how one feels and in a relativistic what-does-it-mean-to-me manner. Unless pastor-trainers are willing to grasp this task (2 Tim. 2:2) and to reassert (not only verbally but also in practice) the centrality of Scripture, God’s propositional revelation of Himself will become devoid of any authority to compel obedience.
Theological Framework. Theology is defined as that which is known about God through the self-disclosure of Himself, primarily through the Scriptures (special revelation) but also in creation (general revelation). Three rudimentary elements comprise a proper theological framework or grid through which to filter what one reads and hears: historical theology, biblical theology, and systematic theology.
Historical theology provides invaluable insight into the issues, debates, councils, and creeds in church history. It demonstrates how the teachings of Scripture have been formulated and shaped into dogmas, creeds, and confessions of faith. It reveals the constant struggle against error and unmasks the heresies against which the church has battled and out of which every important dogma has emerged. Because “there is nothing new under the sun” (Eccl. 1:9) and with heresies of antiquity resurfacing repeatedly under the guise of “something new,” the study of historical theology assists in understanding the current scene and prevents falling into old traps. Lloyd-Jones stated, “Church history is invaluable to the preacher. . . . I would say that Church history is one of the most essential studies for the preacher were it merely to show him this terrible danger of slipping into heresy, or into error, without realizing that anything has happened to him.”18
Biblical theology, in a narrow sense, provides the student with a basic understanding of each biblical author, book, or group of books. Quality training must include a study of these elements, providing an essential picture of the pieces that make up the whole. Warfield noted the significance of such a study:
Its exegetical value lies just in this circumstance, that it is only when we have thus concatenated an author’s theological statements into a whole, that we can be sure that we understand them as he understood them in detail. A light is inevitably thrown back from Biblical Theology upon the separate theological deliverances as they occur in the text, such as subtly colors them, and often, for the first time, gives them to us in their true setting, and thus enables us to guard against perverting them when we adapt them to our use.19
Systematic theology collects the pieces and puts them together into a whole. It is an outgrowth of historical and biblical theology, being fed, tested, and corrected by a constant infusion of exegesis as exhibited in biblical theology.20 It provides an ordered summary or synopsis of important themes in biblical teaching, assembled in such a way as not to violate the contexts of the individual parts. It is not, as some would assert, a man-made skeleton, dominated by philosophy or dead orthodoxy devoid of practical relevance. Rather, it is a structure forged in the fires of exegesis and hammered out on the anvil of centuries of intense study, debate, and understanding. According to Lloyd-Jones, “It is not enough merely that a man should know the Scriptures, he must know the Scriptures in the sense that he has got out of them the essence of biblical theology and can grasp it in a systematic manner. He must be so well versed in this that all his preaching is controlled by it.”21
The importance of collating and integrating the full breadth of one’s theology into a cohesive unit should not be underestimated. Since the Scriptures are the product of divine inspiration, the whole will not disagree with the parts. One must view the entire corpus, through the eyes of each constituent part, as an undivided whole. The preaching of the individual parts is strengthened when, welded together with the whole, their role in the overarching scheme and purpose is clearly visible.
We cannot know what God has revealed in his Word unless we understand, at least in some good measure, the relation in which the separate truths therein contained stand to each other. . . . We have no other choice in this matter. If we would discharge our duty as teachers and defenders of the truth, we must endeavor to bring all the facts of revelation into systematic order and mutual relation. It is only thus that we can satisfactorily exhibit their truth, vindicate them from objections, or bring them to bear in their full force on the minds of men.22
Warfield appropriately noted the practical purpose:
If such be the value and use of doctrine, the systematic theologian is preeminently a preacher of the gospel; and the end of his work is obviously not merely the logical arrangement of the truths which come under his hand, but the moving of men, through their power, to love God with all their hearts and their neighbors as themselves; to choose their portion with the Saviour of their souls; to find and hold Him precious; and to recognize and yield to the sweet influences of the Holy Spirit whom He has sent.23
Bibliographical Familiarity. Another area of valuable ministry training occurs in exposure to and evaluation of a broad range of books and authors. A rudimentary acquaintance with the writings of major Christian leaders, thinkers, and writers throughout church history allows the trainee to be familiar with their hermeneutical and theological premises. The contemporary proliferation of books, periodicals, and magazines makes a general knowledge of authors and publishers imperative. Familiarity of this sort will save time and will provide a better understanding of each author in the reading of his works.24
Avenues to Biblical Knowledge
Many have attempted to provide pastoral students with in-depth biblical training through correspondence courses or independent-study environments, away from the more formal classroom setting. Biblical knowledge is generally more difficult to achieve that way, however. Sometimes self-education may be the only option, but the required preparation time is considerably longer that way. Formal classroom instruction is of great benefit in imparting capability in the biblical languages and significant comprehension in matters of theology. The wisdom of skilled teachers, men who have given themselves to a lifetime of study and training others, together with the direct interaction of fellow students can shorten the learning curve, enhance the comprehension, strengthen the retention, and facilitate the process from biblical languages to exegesis to theology to teaching and preaching.
No shortcuts are advisable here. Biblical knowledge and theological understanding will inevitably impact the way a person lives (godly character) and the way he serves (ministry skills). In equal measure, it will reverberate in the lives of the people to whom he ministers. Attempts to streamline the learning process by reducing it inevitably lead to a weakened understanding and loss of productivity. Both godly character and pastoral skills are essentials available virtually anytime and anywhere in the world, but the advantage of skilled instruction and supervision in gaining biblical knowledge is not so readily available or easily obtained. When the opportunity presents itself, it must be one’s highest priority to seize it.
MINISTRY SKILLS
Ministry Skills as a Goal
The assumption that scholastic achievement and academic success in the seminary classroom are equivalent to full preparation for pastoral ministry is obviously naive. Though most training institutions claim to prepare their students for spiritual leadership in the local church, sadly many of them do not. Effective preparation goes beyond the classroom to include on-the-job training, without which many students will not know whether they will sink or swim as they enter the ministry.
Areas of Ministry Skills
A man must hone his ministry skills in four primary areas. The prepared pastor is one who, through the pursuit of godly character and the rigors of comprehensive biblical and theological studies, in addition learns to lead with conviction, to teach with authority, to preach with passion, and to shepherd with care.
Leading with Conviction. Competent leadership is anchored securely to strong biblical convictions and is an absolutely essential quality for effectiveness in ministry. Titus 1:9 says that an elder should be “holding fast the faithful word which is in accordance with the teaching, that he may be able both to exhort in sound doctrine and to refute those who contradict.” Spiritual convictions that undergird strong leadership do not originate in a vacuum; rather, they emerge as the residue from the impact of the Word of God upon the individual made by the Spirit of God. Conviction, in turn, generates the discipline, vision, and courage necessary for the task. A firm grasp of the Word of God and an ever-growing absorption of its truthfulness into the fabric of one’s life are the underpinning upon which convictions rest, convictions that are worth dying for.
Teaching with Authority. The preacher is under divine commission and authority. “He is an ambassador, and he should be aware of his authority. He should always know that he comes to the congregation as a sent messenger.”25 At the close of Jesus’ Sermon on the Mount, Matthew summarized, “The multitudes were amazed at His teaching; for He was teaching them as one having authority, and not as their scribes” (Matt. 7:28–29). Likewise, Paul instructed his trainees to teach with authority. He commanded Timothy to “prescribe and teach these things” (1 Tim. 4:11). He reminded Titus, “These things speak and exhort and reprove with all authority. Let no one disregard you” (Titus 2:15).
It is important that authority is not self-based or self-generated. Authoritative teaching derives solely from a knowledge and understanding of the Word of God.
Our authority has a foundation. First, you must know what you believe about the Bible. If you’re not sure it’s the Word of God, you won’t be authoritative. Next you have to know what God’s Word says. If you’re not sure what it means, you can’t be authoritative. Then you must be concerned about communicating it properly because you care that His Word is upheld. Finally, you should care about the people’s response to His Word.26
The mandate is clear. The faithful servant is to be bold in his teaching, speaking forth God’s Word and letting it do its work.
Preaching with Passion. Preaching with passion intimates personal appropriation of what is preached. The preacher himself has enthusiastically embraced the content of his message to others. The message’s substance has impacted his own heart, and he is eager to involve others in sharing its wealth and feeling its impact.
A preacher must always convey the impression that he himself has been gripped by what he is saying. If he has not been gripped nobody else will be. So this is absolutely essential. He must impress the people by the fact that he is taken up and absorbed by what he is doing. He is full of matter, and he is anxious to impart this. He is so moved and thrilled by it himself that he wants everybody else to share in this. . . . So he does it with energy, with zeal, and with this obvious concern for people.27
Training a student to preach this way is difficult. Outwardly, enthusiasm and zeal for the message reflect passion, and these can be taught. But true passion goes beyond outward enthusiasm. Passion derives from the veins of a changed heart and an enlightened mind, from a spirit stirred by the impact of the Word rightly divided and energized by its personal application. Human effort can generate outward enthusiasm, but not passion. Rather, passion oozes, often nonverbally, out of the preacher, providing a strong adhesive to bind structural parts of the sermon together. It visibly demonstrates that the two-edged sword, the Word, has found its mark in the life of the pastor.
It is at this point that the ministry skills of a preacher most closely intertwine with his pursuit of godliness. To preach with passion, he must first study the biblical text for his own spiritual enrichment and growth, applying the truths personally, before he is ready to preach passionately to others. Lloyd-Jones said, “If a man’s heart is not engaged I take leave to query and to question whether he has really understood with his head, because of the very character of the Truth with which we are dealing. . . . Do we believe it, have we been gripped and humbled by it, and then exalted until we are ‘lost in wonder love and praise?’ ”28
Shepherding with Care. Leadership and rulership are often mistakenly equated. Although being in a position of oversight will require making decisions that affect others, biblical shepherding calls for ministry, not monarchy. The key to effective leadership is service, as the apostle Paul made clear: “But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work” (1 Thess. 5:12–13, emphasis added).
The caring shepherd must learn to be vigilant, watching over and guarding his flock. In his parting instructions to the Ephesian elders, Paul said, “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood” (Acts 20:28). Hebrews 13:17 echoes the same thought, noting that leaders “keep watch over your souls.” By the foresight of the shepherd the sheep find protection; by his courage they receive defense.
The caring shepherd must learn to guide his sheep to green pastures and still waters. Jesus said of the shepherd, “When he puts forth all his own, he goes before them, and the sheep follow him because they know his voice” (John 10:4). The spiritual leader must know where he is going and encourage others to follow. Paul could say, “Be imitators of me, just as I also am of Christ” (1 Cor. 11:1). Spiritual nourishment to bring growth through the Word is his responsibility to prescribe and dispense.
The caring shepherd must learn how to provide for the welfare of his flock. He needs time with the sheep to become familiar with their needs. When queried as to why He ate and drank with taxgatherers and sinners, Jesus replied, “It is not those who are well who need a physician, but those who are sick” (Luke 5:31).
The true leader regards the welfare of others rather than his own comfort and prestige as of primary concern. He manifests sympathy and concern for those under him in their problems, difficulties, and cares, but it is a sympathy that fortifies and stimulates, not that softens and weakens. He will always direct their confidence to the Lord. He sees in each emergency a new opportunity for helpfulness.29
The caring shepherd is one who loves the sheep. He has affection for them. The Good Shepherd carries His sheep in His bosom (Is. 40:11), calls them by name, and lays down His life for them (John 10:3, 11).
To love to preach is one thing, to love those to whom we preach is quite another. The trouble with some of us is that we love preaching, but we are not always careful to make sure that we love the people to whom we are actually preaching. If you lack this element of compassion for the people you will also lack the pathos which is a very vital element in all true preaching. Our Lord looked out upon the multitudes and “saw them as sheep without a shepherd,” and was “filled with compassion.” And if you know nothing of this you should not be in a pulpit.30
To try to practice the role of a caring leader apart from love is legalism. Love is the glue that holds all these things together. Paul noted, “And beyond all these things put on love, which is the perfect bond of unity” (Col. 3:14).
Avenues to Ministry Skills
One learns ministry skills, first of all, in the classroom. And they are probably more often caught than they are taught. Students admire their teachers and therefore emulate them, many times unintentionally. Whether it is handling the Word, responding to difficult questions, or demonstrating a genuine interest in the lives of others, students find themselves imitating their teachers. In general, they embrace the philosophy and follow the example of their mentors.
As a consequence, it is imperative that would-be pastors choose a training institution/setting where professors and mentors are pastorally trained and pastorally “brained.” Instructors must bleed pastoral ministries and missions in their classes, in their own local church ministries, and in their relationships. The impact will be phenomenal.
Practical ministry preparation should also include on-the-job training. Leadership is partly a gift and partly learned. Therefore, training must include the practice of ministry in concert with the academics, preferably in an arena where praxis occurs alongside the formal training.
Training for pastoral ministry is a demanding, lifelong pursuit. It requires a man to give himself to the pursuit of godliness, to subject himself to the disciplines of learning biblical languages, doing exegesis, and formulating and understanding theology, and to hone his ministry skills through years of ministry and humble service.
Of utmost importance is the interrelatedness of experience and learning. Effective preparation demands that one not remove praxis from academia, or vice versa. The church gave birth to the seminary and needs the seminary; the seminary was born for the purpose of assisting and serving the church and thus needs the church. Training that occurs exclusively within the local church will often produce a weakness in the areas of biblical knowledge and theology. Training that occurs exclusively within the academic arena will produce a weakness in the area of ministry skills. The two must blend together throughout the preparation process. The lifeblood of effective training depends on this vital linkage.
To assume that successful scholarship in theology, history, and Bible is equivalent to preparation for ministry is naive. To assume that the addition of a course in Practical Theology or a fieldwork requirement would resolve the matter is no less naive. Somehow theological education and preparation for ministry must occur in a place and time and context in which individuals are living the questions, dealing with people.31
Of equal importance is the need for a preparation rooted and grounded in the biblical sine qua nons for the church. Students must capture a clear understanding of the scriptural mandate for the church—what it is and what it is to do—and seize an unwavering commitment to carry out that mandate, whatever the cost. In an ecclesiastical world that is embracing the market-driven philosophy at an alarming rate, the task will not be easy. It is definitely the road less traveled, but the rewards are great.
Finally, there is a price of preparation to pay. No shortcuts exist in training for the pastoral ministry. Only persistent prayer, hard work, and focused perseverance will do. A prospective pastor must have an undying commitment to be a man of God, equipped for every good work.