牧師、葛培理原則、與智慧Pastors,The Graham Rule, And Wisdom

作者:  R. SCOTT CLARK   譯者: Maria Marta

https://heidelblog.net/2018/07/pastors-the-graham-rule-and-wisdom/

https://plus.google.com/u/0/106695469993489516884/posts/FuuDfi9BsRK

本周宣布另一位牧師最近被免職。這類事件以前發生過，可悲的是，會再次發生。我寫此文時，一系列案例在我腦海中浮現，而將它們連接在一起的是這一題目：「牧師作出愚蠢的選擇，將自己置於危險之中」。在陳述我的理由之前，讓我們先思考一些對「葛培理原則」（Billy Graham rule）的批評，該原則規定：男人不應與不是他們妻子的女人單獨相處。有爭論說，這原則對女性不公平，因為女性在男性所接受的同一教牧關懷中被隔離開來。這原則也被批評為不切實際，因為在晚期現代」（late modernity）生活中，作為同事，男女常在一起工作，包括一齊出席私人聚會、晚宴等等。第三種批評傾向於把女性塑造為誘惑者。第四種，對我們來說也是最後一種批評，說這原則判斷錯誤，因為問題的癥結不是男女獨處，而是動心動情。假如男人的心是純潔的，那麽沒有理由男女不能私下會面。

在回應上述批評之前，讓我們思考導致原本富有成效的教牧職事走向終結的其中一種情況。一位抱怨遭丈夫虐待的婦女，聯系一位婚姻幸福的牧師，請求輔導。他們先是電話聯系，然後是視頻聊天，再然後就見面了。幾個月後，他們開始婚外情。之後被發現，其後果對女方家庭和牧師家庭來說都一樣是毀滅性的。想一想一位年輕牧師，在他第一次真正主持的輔導講座中，認識一位年輕妻子，她的丈夫被忽視了，而事實證明，她和牧師的秘書有婚外情。在一次情緒激動的會議上，一位牧師對另一位女士的遭遇深表同情，她哭，他也哭。有時候情緒會有些失控——不是因為性，而是情感上的原因。會議一結束，牧師幾乎立刻就意識到自己是多麽的愚蠢，事態是多麽的容易失控。此後，他立志絕不再與女性單獨見面，絕不將自己和女士置於這樣的危險境地。

類似的個案多不勝數，牧師們也知道我所說的是真實的。 這是智慧的問題。 一位已故的牧師朋友在60多歲時向我承認，「我過去常常精挑細選我認為有魅力的女性。現在她們似乎對我都很有吸引力。」牧師仍然是男人。 他們成為牧師，因為他們確信他們既有牧養的內在呼召，也有來自教會，確認他們的呼召感的外在呼召。大多數時候，牧師常會憐憫他們所接觸的人。教牧職事是助人的職業。傾聽人承認他們的罪、恐懼、與掙紮，必然會產生一種親密感。我們傾聽人最黑暗的經歷和恐懼，聽後不起憐憫、共鳴、同情之心，這種人大概不應該事奉。

問題是:  同情的界限可能因為各種原因很快就模糊了。上帝只呼召罪人作教牧職事，而教牧職事往往是要求高、壓力大的工作。牧師的婚姻時常成為事工的犧牲品之一。牧師與女性建立起輔導的關系後，有時還可維持健康的婚姻，但並非總能如此。當牧師的婚姻不完美，當他和他的妻子因為昨晚醫院來的緊急電話，和今早的輔導會發生爭吵時，情況會怎樣呢?  他何時有時間陪她和孩子們？在輔導會後，女受輔者輕輕握著牧師的手，感謝他的接待，傾聽她的心聲——她的「懶丈夫」似乎從來沒有這樣做過——而且有一瞬間的電光、一種火花，還有一種理解的眼神、一瞥、一絲聯系。當時什麽也沒有發生，但當他回到家裏、辦公室時，他回想那一刻，她也一樣。你知道這個故事的結局是怎樣的。

這就是葛培理原則存在的原因。也許它太僵化。 當然，此原則必須與恩典、仁愛、與智慧一起應用。 人可能想象利用這原則來證明虐待的合理性。當然，這種濫用並非我腦中所想的。 此外，自從葛培理開始事工以來，世界在不斷變化，這原則的應用亦變得更加覆雜，但就我所知，從來沒有任何關於葛培理不道德行為的指控。此文的按例調查都集中在輔導方面，因為這是牧者常常出現不謹慎行為的地方和渠道。所有我聽說的個案幾乎都涉及輔導。當然還有其他案例，如牧師和他們的秘書，牧師和他們的同工 (例如，詩班的音樂家或兒童事工部主任)，即便這些個案與輔導無關，但也與輔導的個案有共同之處:  獨處時間過長；發展親密、同情的情感；感情誤導。

葛培理原則是否對女性受輔者產生負面影響？可能會。但有一些方法可以緩解這個問題。一位我認識的輔導員只有在他的妻子在場時才與受輔者會面（不是在房間，而是在房子裏）。另一種方法是利用現代視頻技術。就像警察訊問要攝像記錄那樣，牧師的輔導室裏也要安裝攝影機，遠距離存儲會面情況，好叫他和她受到保護。另外一些牧師只在公共場所與受輔者見面，例如咖啡館或餐館。聖經有如此指導：「老年婦人舉止行動要恭敬，不說讒言，不給酒做奴僕，用善道教訓人，  好指教少年婦人愛丈夫，愛兒女，  謹守，貞潔，料理家務，待人有恩，順服自己的丈夫，免得神的道理被毀謗。」（多二3-5）。有一個受過高等神學教育的年長姐妹擔任輔導員也許能解決這些問題。也許牧師會和這位年長女輔導員一起與受輔者見面。所有這些解決辦法都不是理想的，但它們總比私下會面更可取，因為私人會面播下罪惡和毀滅的種子。

在我們的晚期現代文化中，也許葛培理原則的確令人尷尬，但離婚和被解除職務至少也可以說是尷尬之事。葛培理原則假定所有女性都是波提乏的妻子嗎（創卅九7-18）？根本沒有這意思。 相反，規則的意圖是承認歷史和現實。男女關系不同於同性（非同性戀）關系。 男女關系不同於男人與男人的關系或女人與女人的關系。

第四種反對意見是最有力的，但最終也是不足夠的。坦白說，我們生活在墮落的世界。自墮落以來，男女關系已變得複雜，直到新天新地才會回復簡單。誠然，所有的人際關系都很複雜，但男女關系是特別的複雜。如上所述，通奸關系（特別是在牧師和受輔者之間）並不總是以性關系開始。他們的關系通常以情感關系開始，如果放任不管，就會變成性關系。第四種反對意見有一定的說服力。但問題在於心，牧師的心是敗壞的，受輔者心也是敗壞的。是的，牧師需要省察他的心，但種反對意見（至少據我的理解）似乎忽略了化學反應在男女之間所發生的作用，此種化學反應通常不會在兩個異性戀的男人之間或兩個同性戀的女人之間發生作用。很難對這種化學反應進行量化，但一般認為所有30歲以上的人都有足夠的經驗認識它。

問責制是一種解決辦法。實際上牧師需要自我監督是理所當然的。他們行使職責有如自雇員工。許多人在戶外進行一部分的工作，但也會與教區居民和其離家在外的人見面。他們每周都與他們的監督(治理長老)見面。但實際上在治理長老的照管和監督下，治理長老幾乎不可能監督牧師的日常工作。然而，他們可以求助於定期 (甚至每周)的輔導預約和聯系記錄。翻查牧師與誰聚會，有何目的，在何種情況下等記錄。增加輔導員 (如上文所建議的) 也可緩解一些挑戰。當然，如果牧師決心繞過護欄，那就沒什麽可做的了，但接下來我們要看第四種反對意見所預見的那種基本的動心問題。

我們需要重新思考聖經對教牧職事的資格要求。在提摩太前書3章2節，保羅說監督(ἐπίσκοπος) 必須是「無可指責」(ἀνεπίλημπτον)。他在提多書一章6-7節也是這樣說的。保羅告訴我們這意味著：「若有無可指責的人，只做一個婦人的丈夫，兒女也是信主的，沒有人告他們是放蕩不服約束的，就可以設立。監督既是神的管家，必須無可指責，不任性，不暴躁，不因酒滋事，不打人，不貪無義之財。」有些資格要求比另一些資格要求更高。一夫一妻制似乎不是很高的要求。但「頭腦冷靜」和「自我控制」是更難達到的要求。放蕩很難察覺，但通常有會眾(如教會秘書) 知道，出於恐懼或不恰當的忠誠，知情者一般不會說出來。暴躁和酗酒也是一個人不合資格的表現，或者如果他已經被按立和事奉，他會嚴重跌倒，並且很快會完全出軌。無可指責不是對西班牙宗教裁判(中世紀天主教審判異端的宗教法庭)的要求，而是對在現實主義之下，在某些情況下重新參與事工的日常生活而要具備敬虔智慧所作的要求。

牧師的跌倒，讓我們有機會去反思、省察、重新思考投身事工的方式是否明智、敬虔。

Pastors, The Graham Rule, And Wisdom

It was announced this week that another pastor was recently removed from ministry. It has happened before and, sadly, it will happen again. As I write, a series of cases are running through my mind but one of the themes that unites them is that ministers put themselves in jeopardy by making foolish choices. Before I make my case let us consider some of the criticisms of the Graham Rule, which says that men should not be alone with women who are not their wives. One argument says that the rule is unfair to women since it segregates them from the same pastoral care that men receive. It also is criticized as impractical since, in late-modern life, men and women frequently work together as colleagues including private meetings, dinners, etc. A third criticism is that it tends to cast females as seductresses. Fourth, and finally for our purposes, it is criticized for misidentifying the problem, which is said not to be men being alone with women but in the heart. If men’s hearts are pure, then there is no reason why men and women should not be able to meet privately.

Before responding to the criticisms let us consider one of the situations that has led to the end of otherwise productive pastoral ministries. A pastor, who is happily married, is contacted for counseling by a woman who complains that her husband is abusive. They meet first by telephone, then by video chat, then personally. After a couple of months, however, they begin having an affair. It is discovered and the consequences to the woman’s family are as destructive as they are for the pastor. Consider the young pastor who, in his first real counseling session, meets with a young wife, whose husband was neglectful, and, as it turns out, having an affair with his secretary. It is an emotional meeting. The pastor feels empathy for the woman. She is crying. He is crying. It might lead to something untoward—it does not—not for sexual but for emotional reasons. Almost as soon as the meeting is over the pastor realizes how foolish he had been, how easily things might have spun out of control. Thereafter, he resolves never to meet alone with another female, never to place himself and a woman in such jeopardy.

Similar cases could be multiplied. Pastors know that what I am saying is true. It is a matter of wisdom. A now-deceased pastor friend confessed to me in his 60s, “I used to be more selective about the women I find attractive. Now they all seem attractive to me.” Men who pastor are still men. They become pastors because they become convinced that they have an internal call to ministry and that sense of calling is confirmed by an external call from the church. Most of the time, pastors are moved with compassion for those with whom they come into contact. Pastoral ministry is a helping vocation. Listening to people confess their sins, fears, and struggles necessarily creates a kind of intimacy. We hear people’s darkest experiences and fears. Hearing those things does not move one to compassion, sympathy, and empathy, one probably should not be in ministry.

Here is the problem: the line between empathy and inappropriate feelings can become blurry very quickly for a variety of reasons. God only calls sinners to pastoral ministry, which is often a demanding, high-stress vocation. The pastor’s marriage can too often become one of the casualties of ministry. What happens when the pastor’s marriage is not perfect, when he and his wife just had an argument because he had an emergency hospital call last night and now a counseling meeting this morning? When is he going to have time for her and for the children? After the counseling session, the female counselee reaches out to touch the pastor’s hand softly to say thanks for meeting with her and for listening to her so attentively—something her “slob of husband” never seems to do—and there’s a little electricity, a spark. There is an understanding look, a glance, a connection. Nothing happens right away, but as he goes back to his home office he thinks about that moment and so does she. We know how this story ends.

This is why there is a Graham rule. Certainly it has to be applied with grace, charity, and wisdom. One can imagine ways the rule could be used to justify cruelty. Of course, such abuses are not what I have in mind. Further, the world has changed since Billy Graham began ministry, thus making the application of the rule more complicated, but as far as I know, there were never any allegations of immorality against Graham. The scenarios surveyed here have centered on counseling because this is where and how ministerial indiscretions often happen. In just about every case of which I have heard counseling was involved. There are other kinds of cases, e.g., pastors and their secretaries, pastors and a member of their staff (e.g., a musician or children’s ministry director) but even these cases share commonalities with the counseling scenarios: too much time alone, the development of emotional intimacy, empathy, misdirected affection.

Does the Graham rule adversely affect female counselees? It may. There are some ways to mitigate the problem. One counselor I know only meets with counselees when his wife is present (not in the room but about the house). Another way is to make use of modern video technology. Just as police interviews are recorded on video, some pastors have a video camera in the counseling room where the video is stored remotely for his and her protection. Other pastors only meet in some public place, e.g., a coffee-house or a restaurant. We have guidance in holy Scripture, which says, “Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled” (Titus 2:3–5). Having an older woman with some advanced theological education, who is equipped as a counselor, might resolve many of these issues. Perhaps the pastor and an older female counselor might meet together with a female counselee. None of these solutions is ideal but they are preferable to private meetings which sow the seeds of sin and destruction.

Perhaps the Graham rule does create awkwardness in our late-modern culture but divorce and being defrocked is also, to say the least, awkward. Does the rule presume that all females are Potiphar’s wife (Gen 39:7–18)? Not at all. Rather, the intent of the rule is to recognize history and reality. Male-female relationships are different than same-sex (not homosexual) relationships. Relationships between men and women are not the same as relationships between men or relationships between women.

The fourth objection is the most powerful but also ultimately insufficient. To say the obvious: we live in a fallen world. Male-female relations have been complicated since the fall and they will not become simple again until the new heavens and the new earth. It is true that all human relationships are complex but male-female relations are especially so. As suggested above, adulterous relationships (especially among pastors and counselees) do not always begin as a sexual relationships. Often they begin as emotional relationships, which, left unchecked, can become sexual relationships. Objection #4 has some weight. The problem is the heart but the pastor’s heart is corrupt and so is the counselee’s. Yes, the pastor needs to check his heart but the objection (at least as I understand it) seems to underestimate the chemistry can develop between a man and woman that would not ordinarily develop between two heterosexual men or between two heterosexual women. It is hard to quantify this chemistry but one would think that anyone over 30 would have enough experience to recognize it.

One solution is accountability. In the nature of things, pastors are practically self-supervised. They function as if they were self-employed. Many work partly out of their home but meet with parishioners and others away from home. They see their supervisors (the ruling elders) weekly but in the nature of things it is almost impossible for ruling elders to supervise the day-to-day work of the pastors under their care and supervision. Yet they can help by keeping a regular (even weekly) record of counseling appointments and contacts with whom is the pastor meeting, for what purpose, and under what circumstances. Expanding the counseling staff (as suggested above) might also alleviate some of the challenges. Of course, if the minister is determined to get around guardrails, there is little that can be done but then we are looking at the sort of fundamental heart-problem envisioned in objection #4.

We need to reconsider the biblical qualifications for pastoral ministry. In 1 Timothy 3:2 Paul says that the Episkopos (ἐπίσκοπος) must be “above reproach” (ἀνεπίλημπτον). He says the same in Titus 1:6–7. Paul tells us what this means: “the husband of one wife, sober-minded, self-controlled, respectable” and “his children are believers and not open to the charge of debauchery or insubordination…he must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain.” Some of these qualifications are easier than others. Monogamy would not seem to be too much to expect but “sober-minded” and “self-controlled” are more difficult. Debauchery can be hard to detect but typically someone in the congregation (e.g., the church secretary) knows about it but does not say anything out of fear or a misplaced loyalty. A quick temper and drunkenness are also symptoms that a man is not qualified or if he is already ordained and serving, is stumbling badly and about to go off the rails altogether. This is not a call for a Spanish inquisition but it is a call for godly wisdom, for realism, and in some cases, for re-engagement with the daily life of the minister.

When a minister falls it is an occasion for reflection, for self-examination, and for reconsidering whether the way we are conducting our ministry is wise and godly.

牧者的憂慮PastoralAnxiety

作者: Kevin DeYoung    譯者:   Maria Marta 

https://www.ligonier.org/blog/pastoral-anxiety/

https://plus.google.com/u/1/106695469993489516884/posts/7F2afzf7bmK

在我成為牧師之前，哥林多後書十一章28節對我來說似乎總是一節奇怪的經文。保羅在這裡一口氣說出他為耶穌自始至終所受的痛打------勞碌辛苦，多次不得睡覺，又飢又渴，多次缺糧，赤身挨冷（23-27節）。 然後作為畫龍點睛，保羅提到一個更大的磨煉：「除了這些外面的事，還有為眾教會掛心的事天天壓在我身上」（28節）。這就是偉大的使徒，他甘心樂意為他牧養的人付上一切，將這一切都看為喜樂（十二15），他好像憂愁，卻是常常喜樂（六10）。這就是保羅，面對每種想象得到的對抗，卻學會了知足（腓四11），並且毫無憂慮（四6）。在此他亦承認，盡管他忍受了一切，但仍然為所有的教會感到焦慮。

自從我成為牧師以來，我在這節經文找到不同尋常的安慰。倒不是說我完成了保羅所完成的，或經歷了他所遭遇的，而是說每一位認真的牧師都會感受到為教會肩負的這種重擔。 保羅要肩負幾間教會的重擔。教會裡充滿內訌和誹謗。會眾容忍錯誤的教導。他們一方面傾向於律法主義，另一方面又陷入混亂。 一些教會成員將微不足道的事化作極其重要，而其他一些人則太願意在基督信仰的基本真理上妥協。保羅愛這些教會，他們爭鬥的重壓壓在他身上，比沈船或監禁更沈重。

在進一步講述之前，讓我明確一點：我認為牧師不是唯一負擔重压的人。 從很多方面說來，我們擁有世上最好的工作。要做大多數日子裏所做的事，我當然感到極其蒙恩。 我沒有興趣比較牧師職事與其他職業的困難。 我所要做的是鼓勵牧師們繼續打那美好的仗，並鼓勵會眾繼續鼓勵他們的牧師。

保羅每天都感到來自教會的壓力，對此我並不感到驚奇。他的工作似乎從未松懈過。他要寫書信，要去訪問，也要為耶路撒冷的聖徒收集捐款。他必須派人到處奔走，並遠距離管理眾教會的事務。他必須回應無數的批評，而這些批評往往自相矛盾。有些人認為他太苛刻。其他人則說他太軟弱。他的教會內有些人是禁慾者，認為保羅是世俗的。其他人則放蕩不羈，認為保羅的道德要求太高。他們質疑保羅的資格。他們將他與原初的使徒作負面的比較。他們將他比作假使徒，沒有一點說服力。他們不喜歡他的講道風格。他們不喜歡他的紀律。有些日子，他們只是不再喜歡保羅。這一切都是針對這個人：他把他們帶到基督的面前，像父親一樣愛他們，拒收他們的錢財，為他們的屬靈益處甘冒生命危險。難怪對保羅而言，沒有負擔比照顧上帝子民的負擔更沈重的了。

詢問任何一個認真對待他的工作的牧師，他都會告訴你他在事工中感到的壓力-------人處於危機，人離開，人到來，人對他失望，人使他失望。在牧養工作中，牧師要努力擠出時間學習、祈禱、準備、與家庭相處。他努力提升自己，培訓新領袖，滿足預算要求，深入了解宣教士，聲援重要的計劃，提供深入淺出的崇拜和證道，回應新想法，聆聽會眾的關注，作好準備幫助遇到困難的人。

大多數牧師對他們可以做的所有其他事情都有負擔：多傳福音，多關心貧困的人，多宣教，多處理全球關注的問題，多解決社會關注的問題。有些牧師讀到這裏，他們想知道教會對他們的講道是否有回應；領導層對他們的領導是否作出回應；會眾是否會像他們多次聽到的教會那樣成長。最重要的是，每一個牧師都有自己個人的傷痛，自己個人的錯誤，以及自己那需要照顧的屬靈健康。我們都是軟弱的人。

但我們深受鼓舞。上帝揀選了世上愚笨的，使那些有智慧的羞愧（林前一章27）。上帝的恩典是夠你用的；祂的能力是在人的軟弱上顯得完全（林後十二9）。為基督的緣故，就以軟弱、淩辱、急難、逼迫、困苦為可喜樂的。因你什麼時候軟弱，什麼時候就剛強了（10節）。保羅有壓力。你也有壓力。但上帝能處理壓力。當你不能的時候，上帝仍看是好的。

註:  所有聖經經文皆引自《圣經新譯本》  。

本文原刊於Tabletalk雜誌。

Pastoral Anxiety

FROM Kevin DeYoung

Second Corinthians 11:28 always seemed like a strange verse to me — until I became a pastor. Here’s Paul, rattling off all the ways he’s been beat up for Jesus — imprisonments, lashes, rods, stonings, shipwrecks, drifting at sea, sleepless nights, hunger and thirst, cold and exposure, danger from everyone everywhere (vv. 23–27). And then, as the cherry on top, Paul mentions one more trial: “apart from other things, there is the daily pressure on me of my anxiety for all the churches” (v. 28). This is the mighty apostle, the one who counted it a joy to “spend and be spent” for his people (12:15), the one who was sorrowful yet always rejoicing (6:10). This is the Paul who faced every imaginable opposition and yet learned to be content (Phil. 4:11) and anxious about nothing (4:6). And here he is admitting that even with everything else he’s endured, he still feels anxiety for all the churches.

Ever since I became a pastor, I have found unusual comfort in this verse. It’s not that I have accomplished what Paul accomplished or suffered what he suffered, but every earnest minister feels this burden for the church. And Paul had several churches to burden him. The churches were full of infighting and backbiting. They put up with false teaching. They were prone to legalism on one end and complete chaos on the other. Some of the church members were making insignificant matters too important, while others were too willing to compromise on Christian essentials. Paul loved these churches, and their struggles burdened him more than shipwreck or imprisonment.

Before I go any further, let me be clear: I don’t think pastors are the only ones with burdens. In many ways, we have the best job in the whole world. I certainly feel exceedingly thankful to do what I do on most days. I have no interest in comparing the difficulty of pastoral ministry with the difficulties of other vocations. All I want to do is to encourage pastors to keep fighting the good fight and encourage congregations to keep encouraging their pastors.

I’m not surprised Paul felt daily pressure for the churches. His work never seemed to let up. He had letters to write, visits to make, and a collection to gather for the saints in Jerusalem. He had to send people here and there, and manage the affairs of his churches from a distance. He had to respond to myriad criticisms, often conflicting criticisms. Some people thought he was too harsh. Others said he was too weak. Some people in his churches were ascetics and thought Paul was worldly. Others were licentious and thought Paul was too ethically demanding. They questioned his credentials. They compared him negatively to the original apostles. They thought him lame compared to the false apostles. They didn’t like his preaching style. They didn’t like his discipline. On some days, they just didn’t like Paul anymore. All this for the man who led them to Christ, loved them like a father, refused their money, and risked his neck for their spiritual good. No wonder there was no weight for Paul like the weight of caring for God’s people.

Ask any pastor who really takes his work seriously and he will tell you of the pressures he feels in ministry — people in crisis, people leaving, people coming, people disappointed by him, people disappointing to him. In the midst of this work, the pastor is trying to find time for study, prayer, preparation, and family. He’s trying to improve himself, train up new leaders, meet the budget, get to know a few missionaries, champion important programs, provide for deep, accessible worship and preaching, be responsive to new ideas, listen to new concerns, and be ready to help when people are in trouble.

And most pastors feel a burden for all the other things they could be doing: more evangelism, more for the poor, more for missions, more to address global concerns, and more to address social concerns. There are pastors reading this who wonder if the church is still responsive to their preaching; if the leadership will ever be responsive to their leading; and if the congregation will ever grow like the churches they hear so much about. On top of all this, every pastor has his own personal hurts, his own personal mistakes, and his own spiritual health to attend to. We are all weak.

But be encouraged. God uses weak things to shame the strong (1 Cor. 1:27). His grace is sufficient for you; His power is made perfect in weakness (2 Cor. 12:9). For the sake of Christ, then, be content with weaknesses, insults, hardships, persecutions, and calamities. For when you are weak, then you are strong (v. 10). Paul had pressure. You have pressure, too. But God can handle the pressure. And He looks good when you can’t.

This post was originally published in Tabletalk magazine.

關於你的牧師你應該知道的五件事5 THINGS YOU SHOULD KNOW ABOUTYOUR PASTOR

作者: Nicholas Davis   譯者:  Maria Marta

https://corechristianity.com/resource-library/articles/5-things-you-should-know-about-your-pastor

https://plus.google.com/u/1/106695469993489516884/posts/6ZMrxC7qJEC

有時我對此大惑不解： 美國人如此迅速地相信一個他們不認識的，卻要負責照顧他們的靈魂的牧師。當我們考慮一個工作機會或為我們的孩子尋找一所學校，在投入之前，通常我們會花些時間了解這間公司或學校。

但很不幸，我認為在宗教問題上很多人採用不同的處理方法。大體上說，大家避開面談程序，讓應（受）聘者直接投入工作。

關於你的牧師，你應該知道以下五件事。(如果你找不到關於你的牧師的個人資料信息，或者你從未見過擔任領導的牧師，那麼也許是時候換間新教會了。)

1. 我的牧師曾在哪所學校受教育？

我明白神學院的教育不會自動培育出一個好（或者甚至相當好）的牧師。 在某些案例中，有些學院的教育甚至可能制造出一個怪物，如果這是你的經歷，我深感抱歉。

在教會歷史上，有些神仆從不需要任何神學訓練，今天仍有一些卓越的神仆可能屬於這一類別。但這些案例只是常規中的例外，而不是一般規則。 不幸的是，在成為牧師之前不進行任何培訓已演變成美國教會的常規------也是今日如此眾多的基督徒不了解基本的基督教信仰的一部分原因。每當我們開車經過突然出現在我們社區的新教堂時，我和妻子都會在網上調查一下，每一次都是牧師「感到上帝的呼召」，於是便開始一間教會。  

然而對於大多數人來說，你的牧師上過學堂，或者受過一些既定計劃或課程的裝備訓練，有能力正確解釋聖經，應該是很重要的事。我們接受提供醫療服務機構的治療時，我們總希望得到訓練最有素，最受尊敬的醫生的最佳照顧。 沒有人願意邀請曾有醫療事故記錄的醫生，或要求未經訓練的醫生醫治他們的身體疾病，那麽，為什麽牧養關懷就應當有別於檢查醫治呢？ 我們應該希望我們的靈魂與我們身體獲得同樣的醫治。受委託管理上帝聖言的管家不應該有所不同。

所以提問一些誠實的問題：

我的牧師是否受過足夠的訓練，對教會歷史上一些最重要的異端和爭議有全面的了解？

他掌握註釋聖經的基本原則嗎？ 我相信他能照顧我的靈魂，就像我信任我的醫生醫治我的身體那樣嗎？

2.我牧師的信仰符合聖經嗎？

擁有信經和信仰告白，或信仰聲明至關重要。 對你牧師來說，它們是使他能持守的外來的客觀標準。 所有牧師都需要這種問責（交帳）標準。 不管多麽有智慧和多麽的敬虔，牧師個人都不可能擁有所有的答案。 我們不能把這種負擔加在我們的牧師身上，我們的牧師也不應該把兩千年來的基督徒的智慧的重擔壓在自己肩上。

因此，他們的官方信仰是什麽？他們是否告訴你有某種聲明，概括說來，就是他們做什麽和不相信什麽的聲明，他們承諾持守一個可以被其他人公開訪問的教學體系？假如他不再忠於上帝的話語，他願意服從教會的紀律嗎？

3. 關於教會，我的牧師的信仰是什麽？

基督教有多種傳統。對教會應該強調什麽，有各種不同的觀點，而牧師（和教會）所持的觀點取決於他們源自何種神學背景。然而，在兩件關鍵事情上-------區分基督教與任何其他類型的團契、團體、福音機構，以及坦率地說邪教，應該強烈關注任何基督教傳統的每一位牧師所持的觀點。

我的牧師是否相信教會的中心使命是傳福音、施行聖禮（洗禮和聖餐）、與執行教會紀律？

4. 我的牧師真的關愛人嗎？

我的牧師真的相信他所談的愛，即我們彼此相愛是因著福音的緣故？ 他持有真理的信念，和持有同情心去幫助其他人相信真理嗎？ 抑或他以贏得爭論，並順利應對來界定真理呢？

顯然，人各有異，表達愛的方式各有千秋。由於性格的原因，有些人看起來一點也不熱情，而實際上他們對福音懷有滿腔熱情------只不過不如約翰·派博（John Piper）那麽激情澎湃罷了。

這沒關系，但我的意思是指你的牧師關愛你嗎？你看到他關愛失喪的人嗎？

5.我的牧師是一個敬虔人嗎？

我並非試圖用這問題來擠壓福音裡的其他同工。我同樣也屬於被問的對象，這也是我所聽到的棘手問題。 但使徒保羅為所有福音傳道人樹立了一個可以跟隨的敬虔榜樣，免得我們「被棄絕了」 (林前九27)。他經常提醒所有的基督徒，「該效法我，像我效法基督一樣」 (林前十一1)------保羅期望每一個人都效法他，當然也期望每有一位牧師都這樣做。此外保羅也在其他地方指示我們，「監督」(或牧師、教牧人員、長老、主教、神甫、委員會成員等等) 必須是一個虔誠的人。

這是按立牧師的最低限度的資格條件，所以提問這個關於我們的問題不應讓你難以啟齒。「我的牧師是一個虔誠的人嗎？」「他過一種值得我們效仿的生活，抑或他的生活的目標方向面臨觸礁呢？」如果你是牧師，相信我，我和你和使徒保羅都會異口同聲：

「對於滅亡的人，這是死亡的氣味叫人死；對於得救的人，這卻是生命的香氣使人活。這些事誰夠資格作呢？我們不像那許多的人，為了圖利而謬講　神的道。相反地，我們講話，是出於真誠，出於　神，是在　神面前、在基督裡的。」（林后二16-17；《圣經新譯本》）

牧師職分是一種崇高的呼召，它不適合內膽小懦弱的人。它也不是一盤生意，不幸的是，人們需要學習如何辨別這兩種教會的差別：為了你的錢財的教會，和忠心尋求讓這垂死和饑餓的世界知道福音奧秘的教會。提出問題，了解差別-----在這種情況下，你的身體和靈魂都依賴於它們。

明白以上五個問題，你應該能夠區分忠心仆人和那些試圖通過建造平台成為超級使徒的人。我祈禱這些指導性的問題能幫助你識別基督的仆人，他們行事為人與他們所宣揚的基督的福音相配，盡管我們當中沒有一個人-----包括我！------真正足以應對（問題所涉及的）這些事情。

請為你的牧師禱告。 假如你有一位好牧師，為你的牧師感謝上帝。

5 THINGS YOU SHOULD KNOW ABOUT YOUR PASTOR

Nicholas Davis

Sometimes I’m baffled at how quickly Americans trust a pastor who they don’t know with care over their souls. When we consider a job opportunity or are looking for a school for our children, usually we spend a little bit of time getting to know the company or school before jumping right in.

Unfortunately, I don’t think many people operate the same way when it comes to religion. In general, people avoid an interview process and just start attending.

Here are five things you should know about your pastor. (And if you can’t find any of this information about your pastor, or you can’t ever meet the head pastor, then it’s probably time for a new church.)

1. Where did my pastor go to school?

I realize that a seminary education doesn’t automatically create a good (or even decent) pastor. In some cases, it can create a monster, and if that has been your experience, I am deeply sorry.

There are some men in church history who never required any theological training, and there are some remarkable people today who might fall into this category. But this should be an exception to the rule and is not the norm. Unfortunately, not pursuing any training before becoming a pastor has become a staple in American churches—and is part of the reason why so many Christians today are ignorant of basic Christian beliefs. Whenever we drive by a new church that pops up in our neighborhood, my wife and I look it up online and every single time the pastor has "felt called by God" to start the church.

For most people though, it should matter if your pastor went to school or through some established program or curriculum that equips him to rightly interpret the Bible. When we are being treated by our medical provider, we want the best care possible with the most highly trained and respected doctors. Nobody willingly invites malpractice or asks for untrained physicians to work on their bodies, so why should it be any different with pastoral care? We should want the same treatment for our souls as we do for our bodies. It shouldn't be any different with stewards entrusted with handling God’s Word.

So ask some honest questions:

Is my pastor trained enough to know some of the most significant heresies and controversies in the history of the church?

Does he know basic principles of interpreting the Bible? Can I trust him to care for my soul in the same way I trust a doctor to take care of my body?

2. What does my pastor believe is “biblical”?

Having creeds and confessions, or a statement of faith matters. That’s something external to your pastor that holds him to an objective standard outside of himself. All pastors need this kind of accountability. No matter how wise and godly, an individual pastor can’t possibly have all the answers. We can’t put that burden on our pastors, and our pastors shouldn’t try to bear the weight of two thousand years of Christian wisdom on their own shoulders either.

So, what do they officially believe? Do they have a statement of some sort that tells you, in general, what they do and don’t believe? Have they promised to remain faithful to a body of teaching that can publicly be accessed by others? Is he willing to submit to the discipline of the church if he ceases to be faithful to God's Word?

3. What does my pastor believe about the church?

Christian traditions vary, and there are different views on what the church should be emphasizing depending on what theological backdrop a pastor (and church) is coming from. However, there should be a strong focus on every pastor in any given Christian tradition on two vital things that distinguish Christianity from every other kind of fellowship, group, parachurch organization, and frankly, cult.

Does my pastor believe the central mission of the church is to preach the gospel, administer the sacraments (baptism and the Lord's Supper), and exercise church discipline?

4. Does my pastor really love people?

Is my pastor someone who really believes what he says about the love that we have for one another because of the gospel? Does he have a conviction for truth and compassion for others to believe in the truth? Or is he defined by winning arguments and getting it right?

Obviously, every person is different and will express love in different ways. Some people don’t seem to be passionate at all, but for their temperament they are actually really excited about the gospel—they’re just not as passionate as John Piper.

That’s okay, but what I mean here is, does your pastor love you? Do you see his love for the lost?

5. Is my pastor a godly person?

I’m not trying to crush fellow co-laborers in the gospel with this one. I equally fall under this gutting question too and it’s a tough one for me to hear. But the apostle Paul uses himself as an example of godliness for all ministers of the gospel to follow after, lest we are "disqualified" (1 Cor 9:27). And he often makes it a point to remind all Christians to “imitate me as I follow Christ” (1 Cor 11:1)—if Paul expects that of everybody, he certainly expects it of every minister. Elsewhere, Paul instructs us that “overseers” (or pastors, ministers, elders, bishops, priests, board members, etc.) are to be godly.

This is a bare minimum qualification for ordained ministry, so you shouldn’t feel bad about asking this one about us. "Is my pastor godly?" "Does he live a life that is worthy of imitating or is he headed for shipwreck?" If you are a pastor, trust me, I cry out with you and the Apostle Paul, saying:

“Who is sufficient for these things? For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.” (2 Cor 2:16-17)

The ministry of the word is a high calling, and it’s not for the faint of heart. It’s also not a business, and unfortunately, people need to learn how to discern the difference between a church that is out for your money, and a church that seeks to faithfully make the mysteries of the gospel known to a dying and starving world. Ask questions and learn the difference—in this case, both your body and soul depend on it.

With these five questions, you should be able to separate faithful servants from those who are just trying to become super-apostles by building a platform. I pray that these guiding questions will help you identify servants of Christ who are worthy of the very gospel they are proclaiming, even though none of us—myself included!—are truly sufficient for these things.

Please pray for your pastor. And if you have a good pastor, thank God for your pastor.

牧师灵命自省清单Aspiritual checklist for pastoral integrity

作者：James Meikle译者:  Duncan Liang

摘自《牧师的性质、重要性、本分与资格》The Nature, Importance, Duties and Qualifications of the Pastor

http://www.apuritansmind.com/pastors-study/pastoral-counsels-by-james-meikle-1730-1799/

https://mp.weixin.qq.com/s/t-CZ1c5__Aypgli9ilNdBg

不要在世上交游过广。

Do not contract many worldly acquaintances.

学习忍受苦待，不动怒气。

Learn to be abused without becoming angry.

不要世务缠身。

Do not meddle much with the affairs of this life.

冷静论辩，本于良心——不是为了争胜。

Argue coolly, and from conscience—not for victory.

不要在人面前“装敬虔”。

Do not be ashamed of piety in any company.

与任何人在一起时，都不要以敬虔为耻。

Do not pretend a ‘show of sanctimony’ before men.

不管读什么书，读双倍真理的圣经。

Whatever else you read, read a double portion in the scriptures of truth.

避免与世人亲昵交往，否则由你说出口的真理就要遭人藐视。

Shun familiarity with the men of the world—else celestial truths, as uttered by you, will be despised.

不要太过关注你自己的名声——只要真理和福音并无受损。

Do not be much concerned about your own reputation—as long as the truth and the gospel do not suffer.

每天更认识基督和你自己——否则你在其他方面的认识就于你没有多少益处。

Learn daily more of Christ and more of yourself—else your other studies will profit little.

不要为自己求大事。不求大名、极多的赏赞，极大的舒适或极多的收入。而是为基督求大事。为祂求大荣耀，许多人归正和多结义果。

Seek not great things for yourself. Seek not great fame, great applause, great comforts, or a great income. But seek great things for Christ. Seek for him great glory, many converts, and much fruits of righteousness.

思想灵魂的宝贵，得救的价值，神圣托付的重任，全能神的可怕，审判日的肃穆，还有你自己的全然无力。这样你就必不会有虚妄的自信，而是单单依靠神。

Consider the preciousness of souls, the value of salvation, the weight of the sacred charge, the terrors of the Almighty, the solemn day of judgment, and your own utter inability. Then shall you have no vain confidence, but depend on God alone.

只要你与真理一致，就要叫众人喜欢——但不要为叫任何人喜欢而伤害真理。

Please all men so long as you are consistent with the truth—but do not wound the truth to please any.

要思念上面的事——好让属灵的事成为你的喜乐，而不是你的负担。

Set your affections on things above—so shall spiritual things be your delight, and not your burden.

在人群中，总要尽力说造就人的话。这样，你就既是在礼拜天，也是在每一天讲道。

In company, always study to say something for edification. In this way, you preach every day—as well as on Sundays.

在隐秘处多多与神同在——这样，神就必然在众人面前与你同在。

Be much with God in secret—so shall God be with you in public.

确保你家中每一个人的行为在观察之人的眼中堪称榜样，而不是受人责备，让神的仇敌欢喜。

See that the behavior of every person in your family is a pattern to all observers; and not matter of reproach—to the joy of God’s enemies.

让你心中不断思想你的群羊。不仅公开，在各人家里为他们祷告——还把他们带进你的密室，在私下为他们祷告。

Let your flock be continually on your mind. And not only pray with them in public, and from house to house—but carry them to your closet, and pray for them in private.

在一切恰当时候，都不要忽略对他们的探访，但要特别抓住这些黄金机会，就是生病和遭遇患难的时候。

Do not neglect to visit them at all proper times, but especially embrace those golden opportunities—sickness and affliction.

同情你受苦的群羊。

Have sympathetic feelings with the sufferings of all your flock.

让你的生活与你的信息一致。你在礼拜天传讲的，贯穿一周加以实践。

Let your life be consistent with your message. What you preach on Sunday—practice through the week.

不要只强烈要求富有的人施舍行善；而是要按你的能力，以身作则，向人表明正道。

Do not only press charity on the wealthy; but let your example, according to your ability, show the way.

让你的耳朵听责备，而不是夸奖声。责备可能让我们看到我们一些愚昧或失败之处，但称赞很容易点燃自欺的火焰——而各人身上的自欺已经够多。

Lend your ear to reproaches–rather than applauses. Reproaches may let us see some of our foibles or failings. But commendation is very apt to kindle self-conceit—of which everyone has enough.

饮食节制。不要其他时候节制，但赴宴时贪食好饮。

Be temperate in eating and drinking. Do not, when at a feast, though temperate at other times—be a glutton or a wine-bibber.

至于你的群羊，当思想神让你作一家的管家，因此必须按那伟大主人许可的，为所有人供应食物——为刚强的人供应干粮，为软弱的人供应灵奶。

With respect to your flock, consider that you are made the steward of a family, and therefore must, seeing the great Master allows it—provide food for all—meat for the strong, and milk for the weak.

准确记录你羊群的光景——谁是敬虔或放荡，谁是富足或贫穷，谁是健康或生病——常常回顾这份记录。

Keep an exact list or catalogue of your flock—who is pious or profligate; who is in affluence or poverty; who is in health or sick—and read it often.

其他人受表彰时要乐于听见，但总要向当面表扬你的朋友表明不悦。

Give a pleasant ear when others are commended. But always frown away the friend that would commend you to your face.

要甚少展示“你学问的成果”，或按原文解经。因为一位娴熟的文法专家，可能只不过是敬虔和福音方面的新手。

Be scant in exhibiting ‘specimens of your learning’, or comments on the Scriptures in their original languages. For a fine grammarian may be but a novice in piety and the gospel.

讲道时追求神的荣耀和人灵魂的益处。然后，爱不偏离这原则的前提下，尽力叫众人喜欢。

In preaching, aim at God’s glory and the good of souls. And then, without deviating from that rule—please all men as much as possible.

让你的讲道总是多多学习和应用的成果，绝不胆敢用不费你丝毫心血的讲道服侍神或祂的百姓。

Let your sermons be always the fruit of much study and application. And never dare to serve God or his people with that which cost you nothing.