Pastoral Theology: Naming Names From the Pulpit

Before we get started let me make something clear:

• This is not written with anyone in mind, rather my purpose in most of these posts are to share pastoral theology insights I have had for the benefit of other pastors, lay leaders, seminarians and other members of the body of Christ. 

In seminary one common theme professors told us was, "Don't preach against people in the pulpit." Or, "Don't name names from the pulpit." Or, "Don't write sermons with individuals in mind." You get the point I'm sure. Since becoming a pastor this has been a theme of advice that I continue to receive.

I agree. And I disagree.

A sermon should not be written with one or several individuals in mind. One should not "preach against" people from the pulpit. That is pretty much the extent of what I agree.

I disagree however that names should not be named from the pulpit. If the situation warrants a sermon, then why not name names? I prayerfully plan out the entire year's worth of sermons at the start of the year. I know the Spirit is at work in my planning because so often as the text/date approach something in the church or community or world at large arises that fits into the text so well I couldn't have planned it if I tried.  If a situation arises, good or bad and the text addresses it--why not make the point clear?

These conclusions I have reached through reading the Scripture so let's look at a few passages to consider the point I am trying to make:

Point #1: Paul's letters were intended to be read out loud

In 1st Thessalonians 5.27 Paul writes, "I put you under oath before the Lord to have this letter read to all the brothers." Paul's intention in writing the letter was to have it read before the entire body of believers. This was not a private letter intended for the leadership of the church, or for Paul's good friend, but for all.  

1st Thessalonians is not the only place this instruction shows up. Paul also gives similar instructions to the church in Colossae. Colossians 4.16: "And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea." This passage sheds even more light on the concept of the letters being read out loud because Paul is not only encouraging the letter to be read to the Colossian church but to then have it shared with the church of Laodicea as well. 

A former professor of mine writes, "But Paul’s charge that they “read it to all the brothers and sisters” suggests that he expected it to be read to the whole church together as part of a gathering. Letters were not so much read as they were heard. Paul’s letter would have served as a sermon, read out loud, allowing him to “be there with them” even though he was absent."  

So Paul's letters were intended to be read out loud to a gathering of the church and acted in much the same way as sermons do today in the church. 

Points #2 Paul was not afraid to name names

In one of the most famous of Paul's letters, the letter to the Philippians, Paul names names. The letter is much beloved because of his numerous references to joy and of course, the famous Christological hymn of 2.6-11. The circumstance for Paul writing the letter is generally believed to be two-fold: he is responding to the Philippians for their timely gift they gave him. But he takes advantage of the opportunity to address an issue of division within the Philippian church. Suddenly, he calls out Euodia and Syntyche in 4.2 to get along! Imagine how they must have felt, as they suddenly hear their names read out loud, as they hear their names being called out. 

So a letter (sermon) read out loud to the gathered body, calls out certain individuals and names their problem: disagreement; then proceeds to urge them to work it out. 

Points #3 Paul's letters were considered Scripture

Another argument against the practice of addressing individuals in a sermon is, "That is not how the Word of God should be used or proclaimed." 

Peter, perhaps revealing his more common roots makes an observation about Paul's letters in his second letter being "hard to understand." But Peter also makes a telling comment about the authority of Paul's letters in 2nd Peter 3.15-16: "And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him,  as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures." The ignorant are twisting the words of Paul's letters, as they do the other Scriptures. Other is the key word there: Paul's letters and the other Scriptures. Paul's letters were considered Scripture by his peers.

And of course we consider his writings to be Scripture now. So the argument, "that is not how the Word of God  should be used or proclaimed" really makes no sense.  

Objections to this train of thought naturally arise: isn't this arrogant? Who are you to name names from the pulpit? 

Paul gives us another valuable lesson about the way he handled speaking the truth in love (Eph 4.15). Paul was always honest. He held nothing back because he was on fire for the Lord and the proclamation of the gospel. Indeed, he opposed Cephas (Peter) to his face (Galatians 2.11). When the Galatians were acting like fools, he let them know they were acting like fools (3.1). Yet, he was never boastful but always recognized the grace of God in all he did (1st Corinthians 15.10). And he was honest about his own flaws (Romans 7.7-11, 2nd Corinthians 12.7-10). Paul was concerned enough about his own weaknesses, and humble enough to be honest, that he continually practiced self-discipline (1st Corinthians 9.26-27). 

So we as preachers must be humble. We must be honest about ourselves and our lies. Paul names one sin (Romans 7.7) but I'm sure, was guilty of others. We don't need to open the doors of our lives and say to everyone, "here's my brokenness" yet we ought not to hide it as if we were ashamed. The Lord already knows and his opinion matters far more greatly than anyone else in this world (1st Corinthians 4.3-4). So we must be humble, honest and on fire for the gospel.

I have always been amazed by a prayer request Paul makes in his Ephesian epistle. Paul asks for the words to proclaim the mystery of the gospel boldly, as he ought to do (Eph 6.19-20). This request is made while he is a prisoner for the sake of the gospel!  We must be on fire for the gospel of God's grace and always seeking to have the courage to proclaim it, no matter the circumstances (Acts 16.25-34), no matter our past mistakes (Galatians 1.13). And if someone is living out of line with the gospel (Galatians 2.14), then we must have the courage to say so, even if it happens to be from the pulpit. 

Pastoral Theology: Catechism

The introduction to the Large Catechism by Martin Luther is dedicated to "...to All Christians, but Especially to All Pastors and Preachers, that They Should Daily Exercise Themselves in the Catechism, which is a Short Summary and Epitome of the Entire Holy Scriptures, and that They May Always Teach the Same."

Many Protestant denominations have as founding documents, often worked into their very constitution, catechisms and confessions. These are there for a reason: the original reformers felt these documents accurately represented the Scriptures. They were written and structured to preached from and taught, diligently, to the congregation year after year after year.

Yet this has by and large, fallen by the way side. And in the mean time, Protestant churches are full of Christians who do not know the fundamentals of their faith. They doubt the Virgin Birth, they don't think Jesus led a sinless life, faith in Christ alone as the means to salvation is doubted or unrealized, differences between Protestants and Catholics are minimized, good works are celebrated, human nature is over emphasized and the American Dream has perverted the gospel.

I attended a conference this past week emphasizing the Heidelberg Catechism. In my denomination, the Reformed Church in America, this catechism is part of our very constitution. Ministers of the Word and Sacrament must promise to teach the contents of it to their church on a regular schedule. Yet it too, has fallen by the way side. Discussion was held related to the Standards and something stood out that Luther picked up on nearly 500 years ago: many of us are ashamed of the teaching in the Catechism and so we hide it.

Speculation on my part follows: perhaps the shame is that we disagree with something so irrational as election, or maybe we are embarrassed to try to use some "dry" old document when clearly it is modern, contemporary, praise music that people enjoy. Whatever the case Luther said this: "To this there is added the shameful vice and secret infection of security and satiety, that is, that many regard the Catechism as a poor, mean teaching, which they can read through at one time, and then immediately know it, throw the book into a corner, and be ashamed, as it were, to read in it again." We must not neglect the contents of our catechisms.

If you are a minister in a denomination that has as its foundation catechism documents: where are yours and when was the last time you used them? When was the last time you faithfully taught the contents to your congregation?

Luther continues to urge pastors and preachers to not go the route of the academic too quickly. Again, advice I see many of my brethren ignoring. One thing that astounded me in seminary was how many people there were already contemplating going on to get their doctor in ministry--when they hadn't even been a minister yet! I have been out of seminary a little less than a year and people I graduated with are already pursuing this degree. Luther wrote, "Therefore I again implore all Christians, especially pastors and preachers, not to be doctors too soon, and imagine that they know everything..."

Are you a new pastor already contemplating another degree? Perhaps a D.Min? Is this degree your ship to Tarshish? 

Being a pastor is hard. I have learned much in my first year. One lesson stands out above all: there is even more that I do not know. Every day (or so it seems) a new challenge arises that I have to again turn to the Lord and ask for wisdom.

Therein lies the value of a catechism. The wisdom of the Lord shines forth through its pages. We are reminded that we are too puffed up and in need of a savior. We are taught who the savior is, why he came and how we have been saved. Then we are reminded of how to respond to such a great gift. And we are given the perfect outline to present the best news ever to our flock, year after year--for they too need to be reminded of this truth year after year. While the gospel may not give me the answers to every problem, it puts problems in perspective and reminds me that ultimate "dilemma of existence" has been solved through the costly gift of God's Son.

Luther goes on to say, "And I must still read and study daily, and yet I cannot master it as I wish, but must remain a child and pupil of the Catechism, and am glad so to remain." Remarkably similar to what Jesus said in Mark 10.13-16: "whoever does not receive the kingdom of God like a child shall not enter into it." Like a child, I have much to learn. And like a child, I trust that my fathers in the faith have honestly represented the truth of Scripture through the catechisms they have written.  What about you?

What do you believe? What do you teach your children?

Phil Vischer was the creator of Veggie Tales. Veggie Tales didn't work out the way he envisioned, or he envisioned it wrong. I'm not sure which--I haven't read his memoir. But I keep seeing excerpts from it popping up on the blogosphere and I must say, it sounds remarkable. Consider this:

I looked back at the previous ten years and realized I had spent ten years trying to convince kids to behave “Christianly” without actually teaching them Christianity. And that was a pretty serious conviction. You can say, "Hey kids, be more forgiving because the Bible says so," or, "Hey kids, be more kind because the Bible says so!" But that isn’t Christianity, it’s morality.

American Christian[s]… are drinking a cocktail that’s a mix of the Protestant work ethic, the American dream, and the gospel. And we’ve intertwined them so completely that we can’t tell them apart anymore. Our gospel has become a gospel of following your dreams and being good so God will make all your dreams come true. It’s the Oprah god… We’ve completely taken this Disney notion of "when you wish upon a star, your dreams come true" and melded that with faith and come up with something completely different. There’s something wrong in a culture that preaches nothing is more sacred than your dream. I mean, we walk away from marriages to follow our dreams. We abandon children to follow our dreams. We hurt people in the name of our dreams, which as a Christian is just preposterous.

Remarkable. Absolutely remarkable. Do you believe the gospel or some perverted version of the American dream and the gospel? What are you teaching your children? The gospel or the "power" of their dreams? 

Civil Religion and Election Year

If you have a few minutes do yourself a favor and head over to this blog: http://kingdomshalom.wordpress.com/2012/10/04/the-politics-of-the-kingdom-2/

The author is a high school chum of mine, a good seminary friend and a brother in Christ. His insights are very timely. Here is a little excerpt:  I question the narrative that one political party (either one, or even a new one) has its finger on the pulse of this nation, wants selflessly to meet the needs of the people, and can summon the resources to do this, if only elected through your allegiance.

One thing I think is helpful to do as a Christian is to tell it like it is. If it looks like a duck, swims like a duck, and quacks like a duck, then it probably is a duck. For many Americans and regretably, many so-called evangelical Christians, their true hope is found in politics and political parties and that of course, is idolatry. I've said is much on this blog, particularly on the 4th of July and I preached it just this past Sunday in church as we concluded our series on 1st John 5.13-21. I'm amazed how often people come to me and lament the language and negative energy so many devote to politics, especially this time of year. My response is always, "Well, it is their religion--what do you expect?"

Little children, keep yourselves from idols.

What's Your Number?

I believe firmly that as you read Scripture more and more, a certain passage will speak powerfully to you personally. That it will mean something to you in a way that none of the other passages do.

As time goes by, that verse (or verses) may change. And that of course is okay because it speaks to you where you are at, or about where you have been and where you are going. What I'm wondering is what is your favorite Scripture? Or what verse of Scripture speaks to you more strongly than any other?

My favorite verse of Scripture comes from Galatians 2.20: "I have been crucified with Christ and it is no longer I who live by Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God who loved me and gave himself for me."

Such a profound truth: Christ lives in me.

What is your favorite verse of Scripture?  

I could have been a Luddite*

Warning: Hypocrisy alert!

Let's get the obvious charge of hypocrisy aside. Yes, I'm using a modern technology and the medium of a blog to pooh-pooh the evils of technology.

That being said...


It is no secret that I view smart phones quite critically. It has been my experience that smart phones, despite their name, usually cause the user to act like an idiot. I once had to slam the brakes of my car to avoid a teenage boy who stepped directly in front of me while texting (or playing a game, or watching a video, who knows and who really cares?). He never flinched--I don't think he knows I almost hit him. Then he tripped on the curb and then he...wait for it...walked into a tree.

Good thing his phone was smart.



If only such idiocy was limited to the youthful, we could chalk it up to youthful enthusiasm. Alas, I see people of all ages, grown adults and card carrying AARP members, mimic such idiotic actions of that young, teenage boy.

Aside from the general rise of stupidity that seems to be directly related to the use of smart phones, I do not care for them because of the disintegration of social interaction that I witness in the world around me. Sometimes I just want to scream, "Is the text or Facebook status update or e-mail you just received really more important than the conversation we were having face to face?"

I realize I'm in the minority, but sometimes I enjoy talking to someone without having them immediately go to wikipedia to look up the topic we are discussing and start reading it, thus effectively killing the conversation.

But I've never considered the ways in which smart phones can cause a disintegration of our relationship with God. Carl Trueman has just posted an excellent essay on just that topic. When I purchased my last phone I told the salesman, "I only want a phone that makes and receives phone calls." He kept trying to offer me complex little fake tricorders until finally my wife spoke up and said, "He isn't kidding. He doesn't want any of that stuff." I have since operated under the false belief that I was, apparently, the only person on the planet who felt that way. But I'm not, and that is refreshing.

Even more refreshing is his perspective on solitude.  Consider what he has to say on the sound and fury--signifying NOTHING--of our age of smart phones:

"I suspect Christians can be among the worst offenders. I hope that no Christians were lining up for the latest Apple iPhone many hours before it was released. It is, after all, just a phone - just a phone! - and not a cure for cancer, AIDS, poverty or the lack of clean drinking water in many parts of the world. But I am confident that my hope on that score is a vain one. Many Christians are as deeply embedded in the sad culture of consumerism as anyone. And even those of us who are not, who have phones that look as if they predate VHS recorders, can still con ourselves that all of our activity, all of that sound and fury in our lives, signifies something worthwhile. Yet how often does it signify nothing but the fact that we strut about on the stages we have made for fear not simply of loneliness but even of solitude; for solitude is the place where we have no alternative but to reflect upon the most serious realities of our existence."

You can read the rest of his essay here








*I realize I'm misappropriating the term Luddite.

Tending My Garden

It has turned out to be a much more beautiful day than I anticipated so I took advantage of the weather and took my garden apart. Notice, I didn't say harvest my garden, but took it apart.

In early Spring I decided I wanted to try to garden. So I moved bricks and built a raised bed garden behind the manse. It was a very small garden, which was my intent, just a small garden where we could get some delicious fresh vegetables.

It didn't really work the way I anticipated.

I had great soil brought in from a local farmer's barn. He warned me, "Anything will grow in this stuff." I smiled, envisioning giant tomatoes. I planted my seeds. I watered...occasionally. I watched green shoots sprout up. I marveled at how many little bursts of life were breaking through the soil. I looked closely. They all looked remarkably like grass!

A week went by. I had been right: I had a nice raised, bricked-in patch of grass.

I set about tending it. I pulled the grass. I spent hours pulling grass. And weeds. Weeds had also started to grow. I know so little about gardening that I let the weeds grow to see what fruit they would bear, since those wise words well, are so wise, that we can know something by its fruit. As I weeded I reflected on many such spiritual truths that were evident. Jesus after all practiced his ministry in a predominantly agricultural society. Matthew 13 is a great example of this: there is a parable of the sower, a parable about weeds, even a parable about the Kingdom of Heaven being like a mustard seed. 

What is truth, Pilate wondered, while Jesus stood silently before him. Jesus is the truth. When we come to know Jesus as Lord, we move our lives into him. And he simultaneously lives within us. Our new existence could be likened to a distorted Venn Diagram. Distorted, because there should be no realm of our life (circle) outside of Christ. When we start to live a life of truly abiding in Jesus then we can realize that God communicates his truth continually to us through creation.

In planting a garden we can learn about being rooted in Christ.

In tending the garden we can learn about the dangers those weeds in life pose to us.

And in taking apart a failed garden (repenting?) we can learn something too.

To disassemble my garden, I removed the bricks stacked 3 high and re-stacked them by the house. I was doing this so that the groundskeeper could mow over the garden. Utterly destroy it. There was nothing there to be harvested. As I re-stacked the bricks I realized that in my entire gardening endeavor I had spent more time building up the brick walls then actually tending to the garden. When I had built the walls, before I had planted a single seed, I stood back and admired my work. I thought it looked pretty good. I was focused entirely on outward appearance and neglected to do the real work of tending to what was planted underneath the soil.

I wonder how often in my walk with Christ I spend too much time cultivating an outward image without tending to the real work of those roots of faith buried in my heart? I wonder how many other believers spend too much time building up walls that look pretty without concentrating on creating ideal situations for the Spirit to produce fruit?