The impact we don't know

As I grew up in many youth group I often talked about, and heard from others, the impact that their youth ministers made in their lives. Not once did I think about the impact the youth make in their leader's lives.

This week I was down. I had a rough run in that left me in tears questioning my vocation and who God made me to be. I called a mentor and he listened and affirmed me. But really, he opened me up to see what God could do in my life through a past student.

This student was going on a retreat and I wrote her a Palanka letter. Through writing the letter, God showed me how he was working in her life. God's joy exudes from this student. Over the last few months that joy has slipped from me as tensions of the past were creeping back up. I committed to live in the same joy that my student had by changing a few of my habits.

I noticed in my two small groups, all my prayer requests were becoming about me. Personal prayer requests are good, but my prayer life was leaning towards egotistical. That is not the relationship with God I want. The second piece was to give up venting and complaining. I process verbally so this is very difficult, but it can also turn unhealthy fast.

In my letter I told my student about the difference God was making in the world through her. I can testify to the truth in that first hand. Thanks!

1 Timothy 3:1-13

Nathan Goldbloom

Seattle Pacific University

Theo 6010

11-9-10

1) Translation: 1 Timothy 3:1-13

1 The saying is trustworthy: Whoever aspires overseer desires a noble task. 2 Now the overseer must be above reproach, husband of one wife, temperate, sensible, respectable, hospitable, a skilled teacher, 3 not a drunk, not violent but gentle, not quarrelsome, and not a lover of money. 4 He must manage his own household well, keeping his children submissive with complete respect- 5 for if someone does not know how to manage his own household, how can he take care of God’s church? 6 He must not be a recent convert, or he may become conceited and fall into the condemnation of the devil. 7 Moreover, he must have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.

8 Deacons likewise must be respectful, not double-tongued, not indulging in much wine, not greedy for money; 9 they must hold fast to the mystery of the faith with a clear conscience. 10 They must first be tested; then if they prove themselves blameless, let them serve as deacons. 11 Women must likewise be respectful, not slanderous, but temperate, faithful in all things. 12 Let deacons be the husband of one wife, and let them manage their children and household well; 13 for those who serve well as deacons gain for themselves a good position and great confidence within the faith that is in Christ Jesus.

2) Paul explains qualities needed for two positions in the church so that the church will be properly cared for. The overseer is given guidance on staying above reproach and pitfalls to avoid, while the deacon is called to serve by holding fast to the mystery of faith.

4) Synthesis

1 Timothy 3:1-13 shows two descriptions of positions within the church. Paul first addresses the “overseer,” which is the rendering of episkopos (ἐπισκοπος).^[1] The duties are not described, but is likely the same structure as the synagogue. The overseer then would lead the community and represent its interests in the outside world.[2] The second paragraph Paul explains the qualities and instructions for deacons (8-13). The Greek word, diakonos, translates to deacon which originally meant servant.[3] In the early church the deacon was generally a minister of the word, like Paul, and parallel to the synagogue chazan.[4] This holds to the purpose of the deacons explained in Acts 6 where the disciples see the need for others servants. It is there that deacons are called and become ministers of the word and are blessed by the disciples as they laid hands upon them.

The rhetorical question, in verse 5, juxtaposes how one orders their family and which responsibilities they are trusted with. The lists of qualities echo this question as the qualities are not isolated actions or traits. Arguably, all of the qualities deal with others and the community. With this in mind the entire passage directed at how to be a model in a house and in caring for a church. For example: to be hospitable (2c) there must be others to care for. The possible exceptions come when dealing with drunkenness and money, although these two can both impact how a leader is in the community.

After the rhetorical question Paul describes two warnings: against recent converts becoming overseers, and the necessity of a good reputation. Many issues could arise with a speedy rise to power, such as pride or not having a solid foundation in faith. The result is a phrase that becomes difficult to translate- devil’s condemnation. “The condemnation of the devil refers to the fact that Satan is under the condemnatory sentence of God because of his original sin of rebellion against God, which sin was motivated by pride.”^[5]

While both positions are judged by how they manage their household, there are many differences within the text. The biggest difference is in the guiding principle of the overseer office, to remain above reproach (2a). This call means that the overseer is most likely the visible leader, like a politician. This possibility is echoed as the other major difference in the offices is the overseer’s call to be an apt teacher (2g). The deacon on the other hand is guided by the prime call of holding to the mystery of faith (9). The mystery that is to guide the deacon is flushed out by Paul in 2:5-6, 3:16.[6]

An intriguing parallel arrives in the deacon instructions (8-13) as Paul turns his attention to women (11). “There is a real possibility that the verse describes the qualities required in a deacon’s wife rather than in a woman deacon.”[7] This translation though is largely debated as there are women deacons such as Phoebe (Rom. 16:1).^[8] This formula of a-a, b-b, of verse 8 directly corresponding to 11, brings up the question why repeat the same instructions for deacons? Often this is done in scripture to provide emphasis, but then it should be done in the previous section 1-7 with overseers also. In light of this, and verse 12 proclaiming deacons need to have only one wife, I conclude that in this case Paul is making a point to the family and wife of the deacon.

5) What is the pastoral leader's responsibility to one's own family?

Pastoral leaders candidates are called to manage their family and how one does demonstrates a readiness for church leadership. “Politicians were often evaluated by how well their children obeyed them; it had been accepted that the family was a microcosm of society and that a leader first needed to demonstrate his leadership skills at home.”[9] Evaluation of parents based on children can be seen in Lev 21:9, Prov. 19:13; 27:11.[10] Testing and perfecting leadership with those we know intimately seems natural before leaping to those we know little about. The goal is to care or tend, which the leader is called to do for the church in Paul’s rhetorical question.

Paul uses family leadership as a baseline for leadership before the overseer is to be accepted. In the case of the deacon, managing is an ongoing quality needed. Without a stopping point indicated the role of the family must then remain first where leadership is practiced, perfected, and demonstrated. This call seems to insinuate the primacy of the family over the congregation for a pastoral leader.

One connection that was made is the ties of verse 8 and 11. If we understand “women” as wife (see above for explanation), then the wife is being called to the same standard as the deacon. As a result the question must be raised- is the family apart of the pastoral leaders ministry and to what extent?

With the a-a formula the answer seems to be a direct relation and thus the answer would be yes. The family, specifically spouse, is essentially from the same office and position of the leader they are connected with. Their family becomes an extension of the leader, and also a microcosm for training and leadership of the pastorate.

One question that remains is: How can we evaluate the leadership of pastoral leader if there is no family (e.g. Roman Catholic Church)?

Bibliography

Barton, John, and John Muddiman, ed. The Oxford Bible Commentary. Oxford: Oxford University Press, 2001.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. Downer’s Grove, Illinois: Intervarsity Press, 1993.

Wuest, K. S. Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:11). Grand Rapids: Eerdmans, 1997.

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^[1]K. S. Wuest, Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:1). (Grand Rapids: Eerdmans, 1997).

[2] John Barton and John Muddiman, ed. The Oxford Bible Commentary. (Oxford: Oxford University Press, 2001), 1224.

[3] Ibid., 1225.

[4] Craig S. Keener, The IVP Bible Background Commentary: New Testament. (Downer’s Grove, Illinois: Intervarsity Press, 1993), 613.

^[5] K. S. Wuest. Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:1). (Grand Rapids: Eerdmans, 1997).

[6] John Barton and John Muddiman, ed. The Oxford Bible Commentary. (Oxford: Oxford University Press, 2001), 1225.

[7] Ibid.

^[8] K. S. Wuest, Wuest's word studies from the Greek New Testament : For the English reader (1 Ti 3:1). (Grand Rapids: Eerdmans, 1997).

[9] Craig S. Keener, The IVP Bible Background Commentary: New Testament. (Downer’s Grove, Illinois: Intervarsity Press, 1993), 613.

[10] Ibid.

1 Timothy 1:3-17

Our theological question was- what is the pastoral leader's role in the public square. My response can be found in section five. I deleted my outline of the passage as it did not transfer well.

Nathan Goldbloom

Seattle Pacific University

Theo 6010

11.3.10

1 Timothy 1:3-17

1) Translation:

3 I urge you, as I did upon my departure to Macedonia, to remain in Ephesus that you may instruct certain people not to teach divergent doctrine, 4 and not to devote themselves to myths and endless genealogies that promote speculations rather than furthering God’s way which is known by faith. 5 But the goal of such instruction is love from a pure heart, a good conscience, and sincere faith. 6 Some have rejected these and turn to meaningless talk, 7 desiring to be teachers of the law, without understanding either what they are saying or the things about which they make assertions. 8 Now we know that the law is good, if one uses it lawfully. This means understanding that the law is not made for those who are lawless and rebellious, but for the ungodly and sinners, for the unholy and profane, for those who commit patricide and matricide, for murders, 10 sexually unfaithful, sexual perverts, kidnappers, liars, perjurers, and anyone else who acts contrary to the sound teaching, 11 which agrees with the glorious gospel of the blessed God, which he entrusted me.

12 I thank Christ Jesus our Lord, who has strengthened me, because he considered me faithful, appointing me to his service, 13 even though I was formerly a blasphemer, a persecutor, and a violent man. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 This saying is a core belief and worth of full acceptance, that Christ Jesus came into the world to save sinners- of whom I am the foremost. 16 But for that very reason I received mercy, so that in me as the foremost, Jesus Christ might demonstrate his patience as an example for those who would believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.

2) Paul wants Timothy to address fruitless teaching by clarifying the telos of the law that is given in mercy for all to save sinners and further God’s way.

4) Synthesis:

The beginning of 1 Timothy has Paul focusing on quality teaching. The church has spread to a variety of places, making consistent teaching an issue. In several letters Paul has had to address false teachings.[1] As a result of divergent teaching, Timothy is urged to stay. What is it being taught that needs to be changed?

The answer here is vague. The teachers are focusing on “myths and endless genealogies” and are also spending time with “meaningless talk”. The word choice here alludes to fruitless actions. Bearing fruit is a crucial sign of sound biblical teaching as seen in Matt 7:15.

Acting contrary removes these leaders and teachers from the law and the Gospel. In John 15:4-5 Jesus uses the analogy branches needing to be connected to a vine to bear fruit. While these leaders desire to teach the law their disconnection from the law and thus Christ is clear. It is because of this disconnection they do not bear fruit when teaching.

Paul outlines the qualities and aims of sound teaching as love and further God’s way. This can be understood as “God’s plan for bringing salvation to mankind.”[2] Within the surrounding text we see the importance of faith, believing in the Good News[3], in knowing God’s way. The goal of teaching is love. Not just love, but love from specific places. Why does Paul choose the heart, conscience and faith? The choice of three draws connections to other triads like in the greatest commandment[4] and in 1 Corinthians 13.

Paul then explains what is to be taught in regards to the law. Law can be understood as the Torah, which was given to the Israelites.[5] Paul expounds upon this understanding of law in Romans 10:4: “For Christ is the end of the law so that there may be righteousness for everyone who believes.” Paul is discussing Christ as the telos of the law.

This is why the language that Paul uses in this passage connects Christ and the law. Paul says the law “is for the ungodly and sinners” (9c). Then later Paul draws the connection when he says that “Christ Jesus came into the world to save sinners”(15b). This is the only time Paul mentions sin the passage. In light of his previous connections it is makes sense that Paul is not just addressing the Torah as the law, but the Romans 10:4 understanding of Christ as the telos of the law.

Once the connection is made between the law and Jesus, it is then apparent that Jesus is for those whom the law is for also.[6] Paul goes through a list of pairs and then specific actions. The most striking part of the passage is after the horrific list, Paul says he was worse.

This example convicts the pious and reassures the sick as a result of Christ’s mercy. The stress here then rests on Christ’s mercy. Twice the mercy is described as received (13d,16a). This unearned action of Christ solidifies Paul’s core belief of Christ coming for sinners.

5)

In this passage there are four different pastoral leaders mentioned. Within their four actions we can faithfully outline the role of the pastoral leader in the public square.

Our first pastoral leader is Timothy. He is urged to help further “God’s way.” A pastoral leader is always teaching with everything they do. They must not allow this to lead to fruitlessness, but point to God. The leader can know if this is happening by faith, which is to believe in the good news about Jesus Christ and to become a follower.^[7] Fruit then will show up in belief and other followers.

Other pastoral leaders are chastised for their fruitlessness, but also for their desires and lack of knowledge. These leaders are not putting in the hard work. They desire to teach the law, yet they forget whom the law is for by neglecting the sinners and marginalized. Leaders are called to work with all, not for the pastoral leaders benefit, but for those they serve, Christ and community.

Christ is our third example of a pastoral leader in this passage. Christ came to save, the outcasts. Christ frequently focuses on the outcasts in the Gospels.[8] This brings to the fore front that pastoral leaders must tend to the sinners and marginalized.

As Paul humbles himself publically, he is the clearest example of the role of pastoral leaders in public. After Paul has gone through a shocking list of failings, Paul admits his place at the bottom. In disclosing his failings, Paul has made himself approachable to the entirety of humanity. Can or should we all follow suit and learn to confess all to the church?

It is important at this point to note the second outcome of Paul’s disclosure. He has not done this for his own glory, healing, or desires. The openness he shows is all directed, as he instructed Timothy before, to further God’s way in faith(4c). He is disclosing after discernment and with intentionality. So while pastoral leaders need to be open and authentic, they also must practice discernment and intentionality for their disclosure to further God’s way.

These four examples of pastoral leaders define our role in public. We must be authentic and transparent so to point to God’s way. Leaders need to humble themselves as Paul did, to become a servant. Leaders must remember they are teaching at all times requiring fruitful teachings that lead to Christ and faith. Finally, leaders must tend to those that Christ did, the sinners, rather than only dealing with the privileged and powerful. By living these examples, pastoral leaders will participate in furthering God’s plan by faith.

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[1] A few examples of Paul addressing false teachings: 1 Cor. 1:10-17, 2 Cor. 1-2, Galatians 1:6-10, and Philippians 3:1-11

[2] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (378). New York: United Bible societies.

[3] Ibid.

[4] Matt 22:37

[5] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (378). New York: United Bible societies.

[6] Matt 9:12

^[7] Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (378). New York: United Bible societies.

[8] A few examples of Jesus focusing on marginalized or sinners: Luke 5:12-15, Luke 5:17-20, Mark 5, Luke 10:25-37

Becoming a "Living Exegesis"

For a little background- This paper is dealing with the Gorman text as we are called to become a living exegesis. Essentially Gorman here is talking about living out the revelations that God gives us through exegesis (close reading) of the Bible. Enjoy!

Nathan Goldbloom

Seattle Pacific University

Theo 6010

October 20, 2010

What is a living exegesis?

Gorman calls for congregations to become “living exegesis”.[1] As living exegesis the community would embody the sacred text in their lives, becoming transformed. Understanding this call raises the question what practices help to form a living exegesis? The foundation of becoming a living exegesis rests on communal and individual discernment accomplished in conjunction with the Holy Spirit that leads to discipleship. Leaders will model these practices through their own discipleship, servant leadership, incarnational living, and vision.

The most crucial practice in a living exegesis is discernment. In practicing discernment the community listens to the Spirit by asking critical questions and ruminating on the sacred text. Brothers and sisters in Christ are required for this as we can often mistake God’s word.[2] The spiritual practice of prayer is crucial in discerning God’s message for a community. By starting with a practice of discernment we allow for the Holy Spirit to work.

For true discernment to take place a community needs to cultivate their faith through intentional faith development. This may be cultivated through Bible studies, prayer groups, “class meetings”, worship services, serving others/poor, or simply living life together in Christian community. The community no longer stays content in a static faith, but starts a pilgrimage together towards God’s kingdom.[3] This cultivation allows God to penetrate our biases and hardened hearts.

When the community has discerned what it is that God is saying through a passage then comes the task of bringing life to the interpretation. What good would it be to discern what it is God is calling only to do the opposite? Even when we know what it is that God is calling us to we still fail to follow through. Many denominations have a confessional prayer in worship services to help remind us of this difficulty.[4] These confessional prayers remind us that we are not alone in living out God’s word. Support of others is necessary to make it possible. As a result the practice of discipleship is essential to becoming a living exegesis.

Discipleship is about accepting and following God’s will with obedience, discipline, and accountability. When we follow God’s word we must be obedient to this call, responding with a “yes” as the faithful in the Bible did.[5] It takes conviction to live out God’s revelations from the Bible. This discipline to stay true to the discerned exegesis amidst strife, persecution, or apathy becomes essential to embodying the Word. Accountability, having support and reminders of purpose from others, helps all to persevere even though the pilgrimage becomes difficult. Communal practices invite the Spirits continual guidance and discernment.

If this is what it takes for a church to become living exegesis then what does leadership look like in cultivating a living exegesis? The leadership will need to model four key attributes: discipleship, servant, incarnational, and vision. Modeling discipleship is done humbly in daily incarnational living. Leaders will teach discipleship practices through relationships and through formal teaching. By becoming servants, leaders teach through modeling faithful exegetical living. Vision is then communicated at all opportunities through the guidance of the Spirit in formal settings and in everyday life.

The Seattle FFMC job description presented many leadership qualities, but failed to promote several key practices. The church recognizes that the pastor is on a spiritual journey. “Pervasive immersion in scripture” is cited which helps provide vision and the Spirit’s discernment. Finally, the congregation already demonstrated discernment by prayerfully considering what it was that they needed in a head pastor.

The job description goes on to hint that the congregation desires a lead pastor to step in and take away their responsibility in the process of becoming a living exegesis. This is made evident by the passive language statements like wanting someone who “wins others involvement.” A church needs to be engaged the discernment and discipleship associated with being a living exegesis.

These practices and qualities help a community to become a living exegesis. As a living exegesis we then can become transformed into Christ’s Body and participate in the Missio Dei.

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[1] Michael J. Gorman. Elements of Biblical Exegesis: A Basic Guide for Students and Ministers. (Peabody, Massachusetts: Hendrickson Publishers, 2009), 163.

[2] 1 Samuel 3:1-9

[3] Darrell L. Guder, Editor. Missional Church: A Vision for the Sending of the Church in North America (Grand Rapids, Michigan: William B. Eedmans Publishing Company, 1998), 206.

[4] Our Catholic Faith. “Penitential Rite.” http://www.ourcatholicfaith.org/mass/penitentialrite.html (accessed October 25, 2010).

[5] Examples of Biblical saints to say yes: Abraham- Genesis 12, Jeremiah 1, Simon, Andrew, James and John- Mark 1:14-20.