Knowing Jesus and Hearing the Holy Spirit Is Better Than Formal Education
Most all churches expect their clergy to have undergone formal, academic education. Many insist on a seminary degree, especially for their ordained ministers. From a worldly standpoint this makes sense. But from God’s perspective I can imagine him laughing.
Look at the credentials of Jesus’s twelve disciples. They were ordinary people, having received no higher education beyond that which all Hebrew children underwent. They had a relationship with Jesus. Their one essential qualification is that they spent time with Jesus.
Don’t miss that. Their one essential qualification is that they spent time with Jesus.
Though today’s leaders can’t spend physical time with Jesus, they can in the spiritual sense. They should. They must. Walking with Jesus in an intimate way and having his Holy Spirit lead them—just like in the Bible—is what we most need from our church leaders today.
If they don’t have a close relationship with Jesus, nothing else matters. Their credentials accomplish nothing.
A Personal Relationship with Jesus
Instead of emphasizing a personal relationship with Jesus, today’s seminaries focus on an academic deep dive into the Bible. This in-depth training ensures that graduates overflow with a substantial theological foundation, of which most church members care little about.
One common argument made in favor of seminary is that it’s a necessary protection against heresy. Yet, most all major heresies in the past two thousand years have come from trained clergy.
In truth, seminary best prepares graduates to teach other seminary students. But it falls short in equipping its students to provide the type of ministry functions that people at churches want.
Even worse, I fear formal religious education downplays having a relationship with Jesus and following the Holy Spirit, making these traits secondary in importance.
We need to select our clergy based on their godly character and not their seminary diploma. We must reorder our priorities away from man-made credentials and toward godly character.
Read the next post in this series about things we must change in our discussion about Sunday school.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
We Must Be Good Stewards of All That God Blesses Us With
The Old Testament church required a lot of financial support to keep it going. There was a tabernacle to build and transport. The temple later replaced the tabernacle, but it required regular maintenance. The priests and Levites received support too.
This huge need required the people to give their tithes and various offerings, some mandatory and others voluntary. In today’s church, facility costs and payroll expenses make up most of the church’s budget, sometimes all of it.
Yet if we were to do away with these two elements, there’s not so much need for money.
After building and staffing costs, what small amount remains in the budget falls into two categories. First is benevolence, that is, taking care of our own just like the early church did.
Second is outreach, sending missionaries out to tell others the good news about Jesus (Matthew 28:19–20, Mark 16:15–16, and Luke 14:23). Think of all the good a church could do with its money if it directed 100 percent of its funds on these two activities and not needing to pay for facility and staff.
New Testament Church Finances
In the New Testament church, people share what they have to help those within their spiritual community, that is, those within their church. They seldom take offerings and when they do it’s to help other Jesus followers who suffer in poverty.
The third thing they do with their money is to fund missionary efforts. Instead of building buildings and paying staff, they help people and tell others about Jesus. It’s that simple.
Rather than focusing on 10 percent as the Old Testament prescribes, we should reframe our thinking to embrace the reality that all we have, 100 percent, belongs to God.
We are to be his stewards to use the full amount wisely for his honor, his glory, and his kingdom—not our honor, glory, and kingdom.
Paul writes that the love of money is the source of all manner of evil. An unhealthy preoccupation with wealth is especially risky for followers of Jesus, as our pursuit of accumulating wealth can distract us from our faith and pile on all kinds of grief (1 Timothy 6:10).
For anyone who has accumulated financial resources, this serves as a solemn warning to make sure we have a God-honoring understanding of wealth and what its purpose is.
When it comes to the pursuit of possessions—our love of money—we risk having it pull us away from God.
Three Uses of Money
We need money to live, but we shouldn’t live for the pursuit of wealth. We should use money to supply our needs, help others, and serve God. Consider these three areas:
First, we should use our financial resources to help fund the things that matter to God. This means we need to understand his perspective. With the wise use of our money, we can serve God and honor him. We must remember that we can’t serve two masters: God and money (Matthew 6:24).
Second, we need God’s provisions to take care of ourselves (2 Thessalonians 3:10). We must focus on what we need, not what we want.
Third we should consider the needs of others. What do they need? How can we help them? Again, as with our own balancing of needs versus wants, we must guard against supplying someone with what they want, instead of focusing on what they truly need.
God especially desires that we help widows and orphans (James 1:27). He also has a heart for us to help foreigners and the poor (Zechariah 7:10).
Therefore, we should give to God first (Exodus 23:19). Then we should concern ourselves with our needs and helping others with theirs. God wants our best, not what’s left over. This applies to our possessions and our actions.
Where Does Giving to the Church Fit In?
Does this mean we need to give to the local church? Maybe. But it’s much more than that. We must direct our money as wise stewards to where it can have the most kingdom impact.
I question if this means supporting an organization where most—or all—of its budget goes to paying for buildings and staff.
We must reform our perspective on money, realizing that 100 percent of it belongs to God, and we are merely stewards of his gifts. We must use God’s financial provisions wisely in a way that will honor him and have the greatest kingdom impact.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Stop Paying Clergy and Ministry Staff to Do What We’re Supposed to Do Ourselves
In part one of Embrace a Fresh Perspective about Church we looked at adopting a new, biblically enlightened view on the role that a church building should play for our spiritual community. Now we’ll continue that theme by looking at church staff, along with the related topics of missionaries, local ministers, and payroll.
Church Staff
In 7 Things the Church Is Not, we mentioned that the church should not be an institution. Yet most churches today move in that direction after about ten years of operation, and they become an institution a couple of decades after that.
For an institution to work, it needs paid church staff (and money). That’s why local pastors receive a salary: to keep the institution of church functioning and viable.
As we’ve already covered, this thinking follows the Old Testament model of church. But we don’t live in the Old Testament or under its covenant. We live in the New Testament and under its covenant—at least in theory. In the New Testament, we—that is, those who follow Jesus—are his church.
Each one of us is a priest—that is, a minister—to care for one another. We shouldn’t pay someone to do what we’re supposed to do. As part of the body of Christ, we each do our part to advance the kingdom of God and shouldn’t expect to receive payment for our labor.
Missionaries
There is, however, one exception to this idea of no compensation. In his letter to the people in Corinth, Paul builds a case to pay missionaries. This doesn’t apply to the folks who run local churches. Paul refers to those who go around telling others about Jesus.
Today, we might call these people evangelists. Based on Paul’s teaching it’s right to pay them.
Yet once Paul builds his case to appropriately pay missionaries, he points to an even better way: for missionaries to earn their own money and not require outside support. Paul often covers his expenses and those who travel with him by plying his trade. He works as a tentmaker.
Springing from this is the idea of a tentmaker-missionary, someone who pays their own way as they tell others about Jesus (1 Corinthians 9:7–18).
Local Ministers
But what about the local church? Shouldn’t we reward our clergy, out church staff, by paying them? Doesn’t the Bible say that workers deserve compensation (1 Timothy 5:18)? Not quite.
The context of this is for traveling missionaries to be content with the food and lodging provided to them as they journey about telling others about Jesus (Luke 10:5–7).
But don’t we need a minister to teach us about God each Sunday? No. The Bible expects us to feed ourselves spiritually. And we are to teach one another.
What about a clergy member to address our spiritual needs as they arise? No. We are to care for one another.
No Payroll
In short, through Jesus the institution of church is over—at least in theory. Without a physical building or an institution to maintain, there is no need to pay church staff to run the whole show.
So if you are part of an institution and want to perpetuate it, then buy a building, hire church staff, and pay them their due.
However, if you want to pursue a different path as seen in the New Testament, then take the church with you wherever you go and help others however you can, paying your own way as you do.
We must reform our thinking of paying church staff to do what the Bible calls us to do ourselves as priests who serve one another.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Moses Explained the Three Key Elements of Worship and We Still Follow Them
Our churches today function in much the same way as outlined in the Old Testament. We follow the Old Testament model for church. We pursue these same three key elements. We meet in a building, hire paid staff to represent God to us, and have an ongoing need for money to keep the institution afloat and moving forward.
Building
We often hear the question, “Where do you go to church?” This is an inquiry about location. In standard usage, the word church refers to a place not a people. It’s a structure more so than the community that meets there.
This mindset is pervasive within the church, but it’s universal outside it. In short, people go to a church building to experience God. The implication is that we can’t connect with him at other locations or through different situations. We want a Sunday morning service in a church building.
We go to church. We connect with God. Then we go home. Once we leave the parking lot, we revert to non-church mode and resume our everyday life.
Most people, both those with a religious background and those without it, view a church without their own facility as suspicious, as second rate, or even as somehow less than. People assume—both those inside the church community and those outside it—that this church without a building will one day mature to a point where she can have her own place to meet. Then she will be a real church.
In addition, for many churchgoers, the thought of attending in a non-typical space is an anathema to having a true worship experience. They feel that to truly connect with God they must travel to a dedicated church building.
This is part one of an Old Testament model for church.
Staff
The second element of today’s church is the staff. In most all cases they are paid employees. Yes, sometimes volunteers help, donating many hours of their time each week, but despite their generosity most churches rely on paid personnel to function.
For small churches, the paid staff is the pastor alone, while for larger congregations it’s a pastoral team, made up of full-time and part-time paid personnel.
A church-growth expert once advocated that a single pastor could sufficiently shepherd a congregation of up to 150 people. Beyond that level, the sole pastor requires help to address the needs of the congregation and deal with the details brought on by this expanded scope.
The expert had a formula for that too: each additional one hundred people in the church required one more staff person. This formula seems to track at the various churches I’ve been part of over the years.
In the same way that most people expect to go to a dedicated worship space on Sunday, they carry expectations of the paid staff who work there, especially the minister.
Just as the people in the Old Testament lined up each day to see Moses, overburdening him and keeping him busy from sunup to sunset (Exodus 18:13), we tend to do the same for our clergy today.
This is part two of an Old Testament model for church.
Collectively we insist that our ministers be available for us whenever we need them. This includes a crisis, such as a death, health scare, financial need, lost job, or wayward child. We also want them there for our celebrations. This means our family births (baptisms, christenings, or dedications) and our weddings (officiating), even milestone birthdays and anniversaries. We also presume their support for our own God-honoring initiatives. And we freely dump our burdens on them in the form of prayer requests. When we call, email, or text, we expect a quick response.
They’re here to serve us. That’s what we pay them for.
Then when they wisely refer us to another person who can help us, just as Moses’s father-in-law recommended him to do (Exodus 18:14), we react with indignation.
We withdraw our support for this leader who we feel slighted us (2 Corinthians 6:12). And we seldom do this silently, often resorting to gossip and even slander (3 John 1:9-11). Sometimes we launch a campaign to replace our once-esteemed leader.
To add weight to our hurt, we may threaten to withhold our support of the church. And to our shame, we sometimes follow through (Malachi 3:6-12).
Money
The third key element of today’s church is financial support. She needs money to function, lots of it. We often refer to this need for money as tithes and offerings. Some churches call for pledges and then urge people to meet their financial commitments each Sunday.
Over the years I’ve heard many ministers plead for money from their congregations, insisting that we must give 10 percent of our income to the local church.
I’m not sure if they’re merely parroting what they heard others say, don’t know their Scripture, or don’t care, but the Bible never says to give 10 percent to the local church. Remember, the Old Testament tithe went to fuel the national religion.
In a typical church most of their budget goes to cover facility costs and staffing. This often approaches 90 percent of the total budget and sometimes requires all of it, only to still fall short. This doesn’t leave too much money—if any—for ministry and outreach.
But lest we complain about the size of our church’s budget and our leader’s calls for financial generosity, remember that this is our own doing. We’ve brought this upon ourselves.
We expect to meet in our own dedicated worship space. And we hire staff to serve as our liaison between us and God. These things carry a price tag, and our church budget reflects it.
This is part three of an Old Testament model for church.
A Kingdom Focus
Though it’s true that some churches are exceptions to this—and take exception to what I’ve just written—they are the minority. To need less financial support usually stems from one of two things.
The first is having a non-typical meeting space. And the second is enjoying a lot of volunteers to do the work that normally falls to paid staff. In some cases, both elements are present, which allows for much more of the congregants’ giving to go to ministry and outreach, instead of buildings and payroll.
This allows them to move from an inward focus to an outward emphasis. Every church should strive to move toward this outcome. The kingdom of God will advance more powerfully when we do.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
When God gives Moses the Law, he sets three key expectations for worship, along with a lengthy set of mind-numbing details to guide the practices he wants his people to follow. God addresses this throughout Exodus, Leviticus, Numbers, and Deuteronomy.
These three main elements relate to the worship space, the worship team, and their financial support: tithes and offerings. Much of the Law of Moses relates directly to these trio of items.
The rest of God’s instructions support these three tenants indirectly by guiding the people into right living as a daily way of worshiping God through their personal practices and interpersonal interactions.
These prepare them to move into relationship with him and worship him more fully through their many annual feasts, festivals, and celebrations.
A Place
In the Old Testament God is most particular about the place where his people are to worship him. And he gives detailed instructions in how they are to do it.
First, God sets specific parameters for the tabernacle and surrounding worship space. He gives exact instructions for its size, materials, and construction methods. In some cases, he even specifies who is to oversee the work. (See Exodus 26-27 and 35-36.)
The tabernacle and adjacent area function as a home for the various objects used in the people’s religious practices. God gives detailed directions for these implements of worship too.
He specifies dimensions, base components, and fabrication instructions. Again, he sometimes names who is to head up the construction. (See Exodus 28-31, 33-34, and 37-40.)
Later the people get situated in the land God promised for them. In doing so they transition from a roaming people to a nation with borders. They no longer need a portable tabernacle that they can set up and tear down as they roam about the desert.
Years later King David has a God-approved inspiration to build a temple to honor him. Although prohibited from erecting this grand edifice himself—because he was a warring military leader with blood on his hands—the king sets aside provisions for its construction (2 Samuel 7:1-17). It’s David’s son Solomon who builds this permanent worship space for God’s people (1 Kings 6).
In doing so the tabernacle built by Moses transitions to the temple built by Solomon. The portable tabernacle of the desert as the focal point of worship shifts to the permanent temple in Jerusalem.
With little exception, the people must go to this house of worship, the tabernacle—and later the temple—to approach the Almighty. His people see the tabernacle/temple as God’s dwelling place here on earth. They must go there to experience a divine encounter with him.
Clergy
But the people won’t connect with God directly. They refuse. They’re afraid of him. Here’s what happened.
In the Old Testament we see Moses on Mount Sinai, hanging out with God. They’re having a spiritual confab of the highest order. God has some words—many words, in fact—for Moses to give to the people.
In one instance God says they will serve as his kingdom of priests, a holy nation (Exodus 19:6). Really? Did you catch that?
God intends for a whole nation of priests. And who will they be priests to? Implicitly other nations. But this doesn’t happen. I’ve not found any evidence in the Bible of them as a nation serving as priests. What happened? It could be the people were afraid of God.
Just one chapter later in the book of Exodus, the people see a display of God’s awe-inspiring power. They pull back in terror. They keep their distance. God’s magnificent display of power terrifies them.
Because of their immense fear, they don’t want to hear what he has to say. Instead they beg Moses to function as their intermediary between them and God.
They ask Moses to do what they’re afraid of doing: hear from God. Moses serves as their first liaison with God (Exodus 20:18-21). In effect this makes Moses the people’s first priest, though the duty officially goes to Moses’s brother, Aaron.
After this, God seems to switch to plan B.
Instead of his people being a kingdom of priests, he sets some of them aside—descendants of Aaron—to serve as ministers, functioning as the middleman between God and his people. This is something far different than what he originally wanted with everyone being a priest.
Recall that God talks with Adam in the Garden of Eden (Genesis 3:8-10). And after sin forces Adam and Eve’s exile from their paradise, God speaks directly to Cain, confronting him for his sinful murder of his brother, Abel (Genesis 4:6-9).
Then once sin fills God’s creation with evil, he approaches Noah with a solution (Genesis 6:11-22). Much later God has multiple interactions with Father Abraham (such as in Genesis 17:9), as well as his wife Sarah (Genesis 18:10-15).
God then meets Moses through the burning bush (Exodus 3) and later talks with him face to face (Exodus 33:11). And God speaks to many other people in the time between Adam and Moses.
This shows a consistent history of direct communication from God to his people. Now he wants to talk to his chosen tribe (Exodus 19:9), but they’re afraid of him and don’t want to listen.
They demand an intermediary, someone to reveal the Almighty to them. They want an ambassador to represent God to them. To address this, God sets up the priesthood. These priests will serve God in his temple and be his representatives to his people.
They’ll serve as the liaison between the people and God.
Though this begins with Moses, the religious infrastructure God sets up requires many people. We have the priests: Aaron and his descendants (who are Levites). And the entire tribe of Levi plays a supporting role in God’s plan to connect with his people.
Finances
Of course, this religious structure is vast. The priests lead the people in their worship of the Almighty God, and the entire Levite tribe supports this effort. Accomplishing this requires financial support.
To address this God institutes a temple tax of sorts: the annual tithe (Numbers 18:21). This is a mandated obligation to give 10 percent to support the maintenance of the tabernacle and the needs of the staff.
But it’s not just one annual tithe. There’s another one too (Deuteronomy 14:22-27). In addition, a third tithe for the poor occurs every three years (Deuteronomy 14:28-29).
This means that each year God’s people give between 20 and 30 percent to him in support of the tabernacle/temple, all the people who work there, and those in need. This averages out to 23.3%, approaching one quarter.
Take a moment to imagine giving one fourth.
In addition to the mandated tithes are various required offerings and sacrifices that relate to annual events (such as Exodus 12 and Exodus 30:10). God commands his people to adhere to all these obligations. On top of these are voluntary offerings and gifts (such as in Leviticus 22:21). God expects a lot financially from his people.
The Old Testament religious institution is expensive to sustain. And God expects each one of his people to do their part.
This is the Old Testament model for church: a place (tabernacle and then temple), clergy (priests and Levites), and financial support (tithes and offerings). We still follow this model today.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
During our 52 Churchesjourney, many people suggested we visit today’s destination, but it was too far away. When the building’s former occupants became too few to carry on, another church took over the building and launched a new gathering.
Consider these seven discussion questions about Church 57.
1. A sign in the drive, too small to easily read, directs traffic in two directions. Unable to read it without stopping, I guess.
Do we need to rework our church signs so that they actually help?
2. After we enter, the worship team begins playing to start the service. This church has a reputation for its many talented musicians, and we’re seeing the results.
What is our church’s reputation? What do we need to improve?
3. A leader asks us to break into groups and discuss the purpose of church. We’re nicely started when she tells everyone to wrap things up.
What is the purpose of church? How should it function to meet this intent?
4. With their minister gone, the intern fills in. He shares a string of Bible verses and intriguing soundbites, but I fail to grasp their connection with the purpose of church.
What should we do when the message falls short?
5. The worship team plays softly to end the service, while the prayer team comes forward to pray for those who seek prayer.
How open are we to pray for others at church? And away from church?
6. When the music starts for the second service, we hustle out of the sanctuary and leave.
How can we allow more time for people to experience community after the service and not shoo them away?
7. Both before and after the service we had rich interaction with people we knew. But I wonder about our reception had no one known us.
How can we make our pre-church and post-church interaction more inclusive of people we don’t know?
If you feel it’s time to move from the sidelines and get into the game, The More Than 52 Churches Workbook provides the plan to get you there.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
Beware of Slacking Shepherds, Godless Pastors, and Misleading Ministers
The prophet Jeremiah doesn’t just warn the people about judgment for their sins, he also warns their religious leaders too. The twenty-third chapter of the book of Jeremiah details three leadership failures. Most troublesome is the third item about misleading ministers.
Everyone in leadership should heed Jeremiah’s cautionary words and seek God’s help to avoid repeating these errors.
1. Slacking Shepherds
Jeremiah proclaims woe to the shepherds (a metaphor for religious leaders) because they fail to take care of the sheep (a metaphor for God’s people). The prophet gives three examples to demonstrate the shepherds’ failure.
First, they have scattered the sheep. Second, they have driven the lambs away. Third, they have neglected to care for their flock.
God pledges to punish these failed shepherds. Then he will replace them with good ones (Jeremiah 23:11-12).
2. Godless Pastors
Next, Jeremiah condemns godless prophets and priests. Imagine that. These men should represent God to his people, but they don’t. Even in the temple (the church building), God finds them full of wickedness.
He promises to banish them to the darkness, where they will fall. He proclaims disaster for them (Jeremiah 23:11-12).
3. Misleading Ministers
Jeremiah continues rebuking prophets who proclaim lies. They fill the people with false hope. These religious leaders don’t have the mind of God. They don’t hear what the Lord says. Instead, they make up things to tell the people (Jeremiah 23:16-17).
In short, they fail to speak God’s truth.
God’s punishment for these misleading ministers is that he will forget them and cast them from his presence (Jeremiah 23:39).
Today’s Preachers
This issue of misleading ministers happens today at too many churches, albeit with a modern twist. Preachers speak what the people want to hear and not what the Bible says. They avoid proclaiming the parts of God’s Word that may upset their congregation.
They water down the good news of Jesus by removing what may offend. Instead of speaking biblical truth, they substitute it with nice sounding messages of their own making that delights listeners, avoids confrontation, and minimizes conflict.
God wasn’t pleased in Jeremiah’s day by the leaders who did this. And he is not pleased today.
Our preachers today must listen to God and teach what he and his Word says. We don’t need any more slacking shepherds, godless pastors, or misleading ministers.
We need leaders who will speak God’s truth regardless of what the world thinks or how their congregation reacts.
We need leaders who will speak God’s truth regardless of what the world thinks or how their congregation responds.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
We go to church to learn about God, right? So sermons belong in church, right?
Who told you that? It was likely the minister at your local church. That’s who I’ve heard it from, and church is always the place where I heard it.
Isn’t that self-serving?
Think about it. A church hires a preacher. The church pays the preacher. The preacher tells us we need to be in church every Sunday to learn about God and that he is the one to teach us. One of the things he teaches us is to give money to the local church, often 10 percent of our income.
Why does the local church need money so badly? In large part, it’s to pay the preacher. The greatest expense at almost all churches is payroll, usually over half of their total budget, sometimes much more.
So we hire someone who tells us we need him and then asks for money so he can stick around. If we didn’t revere our preachers so much and cling to our sacrosanct practices, I’d call this a racket.
As I read about the church in the New Testament, there is plenty of preaching. But I wonder if sermons belong in church. In the Bible, the preaching is always directed at those who are not following Jesus, the folks outside the church.
Yes, there is teaching inside the church, but I’ve not yet found any passage that says it happens every Sunday or is given by paid staff. In the examples I see, missionaries do the teaching when they come to visit or the congregation instructs one another as they share with each other.
John writes to the church and tells them plainly: “You do not need anyone to teach you.” Then he clarifies: “His anointing teaches you about all things.”
So it is God’s anointing, the Holy Spirit, who reveals truth to us. Therefore, we don’t need anyone to teach us, especially a paid preacher. John says so.
I suppose, then, if we go to church to learn, what the preacher should be telling us is how to listen to the Holy Spirit. Once we’ve learned that, the preacher’s job is done; we don’t need him to teach us anymore.
God’s anointed one will teach us and reveal truth to us. Then we can spend Sunday mornings sharing with each other what we’ve learned through the inspiration of the Holy Spirit.
But that will never happen. Preachers need to be needed, and they need us to pay them. They would never say anything to work themselves out of a job.
They want their paychecks too badly to tell us plainly what John said and what his words truly mean for the church of Jesus: We don’t need preachers to teach us; that’s the Holy Spirit’s job.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
The author of Hebrews (who I suspect was Paul) warns the young church, the followers of Jesus, that they need to grow up. Though many of them should be mature enough to teach others, they still haven’t grasped the basics themselves.
They persist in drinking spiritual milk when they should have graduated to solid food.
A Baby Christian
When most people hear about this passage, they assume the baby Christians, those subsisting on milk, are other people. They reason that this verse couldn’t be a reflection on their own spiritual status—or lack thereof.
The truth is that I fear the church of Jesus is comprised of too many spiritual infants.
If you don’t believe me, let’s unpack this analogy. In the physical sense, babies drink milk and are wholly dependent on others to feed them. As babies grow they graduate to solid food and begin to feed themselves, first with help and then alone.
This is how things function with our physical bodies and how things should function with our spiritual selves.
The Sunday Sermon
So when people go to church on Sunday to hear a sermon, they expect their pastor to feed them. They subsist on spiritual milk. They are a baby Christian. Instead they should feed themselves and don’t need to hear a sermon every week in order to obtain their spiritual sustenance.
When pastors feed their congregation each Sunday, they keep their people in an immature state (albeit with more head knowledge) and help justify their continued employment. Instead pastors should teach their church attendees how to feed themselves, to not need a pastor to teach them.
If ministers do this, they could work themselves out of a job. But that’s okay, because there are plenty of other churches in need of this same teaching.
Some might infer this means that the mature Christians, those who can feed themselves, don’t need to go to church. This is only half correct.
Mature Christians can feed themselves and don’t need a sermon every Sunday, but they do need to meet together and be in community with other believers.
Read more about this in Peter’s new book, Jesus’s Broken Church, available in e-book, audiobook, paperback, and hardcover.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
I’ve heard a great deal about the minister and this church. I’ve wanted to visit for a long time. I have high expectations.
Consider these four discussion questions about Church #42:
1. Inside we weave through a throng of people, but no one acknowledges us. We’re invisible. Do they even care about newcomers, or are they too big to notice?
How much do your actions show you care about visitors?
2. The service is a copy of a church we attended thirty-five years ago. Then it was exciting. Now it’s tired. I’m painfully disappointed.
What do you need to change in your service to stay fresh and relevant?
3. We learn that doctrine is important to them. Though the teaching seems grounded in scripture, the minister makes divisive claims not found in the text, which he delivers with dogmatic passion.
Does your doctrine divide the church of Jesus or unify it? What needs to change?
4. In his sermon, the minister criticizes “heretical charismatic ministers.” Though he might be referring to specific charismatic teachers, I infer he thinks all charismatic leaders are heretics. It’s human nature to vilify what we don’t understand.
How can you better embrace people who hold different views than you?
My high expectations for this church led to great disappointment. But even if I had lowered my expectations, my disappointment would still have been high.
Peter DeHaan writes about biblical Christianity to confront status quo religion and live a life that matters. He seeks a fresh approach to following Jesus through the lens of Scripture, without the baggage of made-up traditions and meaningless practices.
