Criticizing Preachers

As we have finished our ReFocus process here, one of the initiatives we developed was a “Sunday Service Excellence Team” that reviews our services and evaluates everything from the PowerPoints to the sound quality to the sermon presentation. That last part, sermon evaluation - has been particularly key as we do team-preaching.

 One of the issues that we’ve had to struggle with is the very nature of evaluating a sermon and the effect that has on a preacher. One of the lessons I had to learn while at my former church was

1) Don’t criticize a preacher within two hours of the sermon’s end; and

2) Don’t get “in the head” with silly stuff before a preacher gets into the pulpit.

I’ve tried to help the team understand the nature of preaching: that preachers get up there, pours out their souls, “leaves it all on the field,” and always gives ‘A’ level effort. After giving a sermon, the preacher is raw, spent, and frequently still running on adrenaline. That is exactly the *wrong* time to offer critique or challenge. But it is exactly the time when people feel compelled to do so.

Right here - I have to again beg the pardon for violating these rules during my time at my previous church. My pastors there helped me to understand and gain sensitivity to this matter of how to better express love and respect for the preaching ministry in the moment. They helped to understand that in the abstract and now I understand it experientially. I appreciate their patience with me.

 So we are going through this issue. It is hard.  I remember being ticked off by critique I received days after the “preach.” BTW, this is the first place I’ve heard the word “preach” used as a noun (as in, “That was a mighty good preach you did there, pastor”). Criticism of a sermon is an intensely personal thing. Most people who haven’t done it regularly do not understand this dynamic. Attempting to separate the message from the messenger, it seems to me, is a fool’s errand in the realm of preaching. All that to say that there is a real tension in evaluating and bringing critique to a sermon in both encouraging excellence and encouraging loving relationships.

 Of course, one of the ways to deal with this (as I’ve come to realize) is to understand the danger and mentally steel myself against the nonsense comments that can come afterwards. I was briefly toying with the idea of just exiting the sanctuary through the door that happens to be near the pulpit and going to my office to de-compress after preaching. That is not a good idea. But …

That got me thinking. I remember hearing of a former pastor at a previous church that would preach his sermon and then disappear right after the service. At the time, I interpreted the story to say that this guy didn’t have enough of a pastoral heart to interact with his flock during after-service mingling time.

 But now I wonder. I wonder if the ethos of that church - back in that day - was less loving and more critical. I wonder if that guy was acting out of emotional self-protection by getting the heck out of Dodge before some “well meaning” person told him - again and for the umpteenth time - about how he was a failure as a preacher because of some little inconsequential fault or disappointment. A pastor can only take so much of that before they start to hate the sheep that keep biting at him. So maybe that guy - to keep whatever pastoral heart he still had - ran away from the dangerous “post-preaching molestation time" as a self-preservation strategy.

I don’t know if that was the case at all. But I do know that criticism of a sermon right after delivery takes on greater force than the criticizer probably intends. Call me immature or not tough enough or inexperienced or whatever. But as I’ve looked into this with other mature, tough, and experienced pastors – they all tell me the same thing: criticizing a preacher after the sermon is very hurtful. Of course, let’s not forget that there are people who do want to hurt.

Anyway, all of that to say that I have learned that to keep my energy (and, yes, even my defenses) up until I’m done greeting and mingling with folks after a sermon. 

Modesty in Ministry (1Cor 12:22-24)

No great exegetical insights today. Just an interesting observation. For those who are in teaching and preaching ministries; I have some earth-shattering news: not every believer wants to be up front!

So what’s implied by that? Well, first that those who have teaching-preaching ministries (sometimes called “Word Ministry”) usually also enjoy being on the platform, behind-beside the lectern, in the pulpit, etc. There’s nothing wrong with that. After all, especially for a gifted teacher, there is the inherent need for an audience of students to be able to exercise those gifts.

The second implication is that Christians are different. There is ‘diversity’ in the unity of the metaphorical body of Christ; that is, the church. And that occurs locally as well as in the universal church. While we, as humans, have a delightful set of similarities. God has also made us to be different, to notice those differences, and – when we’re sane – to enjoy and delight in those differences. When we’re insane, we hate the differences and thereby become racist, and so forth.

And in the church, God has seen fit to carry that diversity a step further. In order that the people of God would be encouraged by each other, God has given each Christian – through the indwelling Holy Spirit – unique expressions of spiritual power. These powers aren’t magical: Christians can’t levitate, pull animals out of hats, etc. – but these ‘powers’ are meant to be helpful to the assembly of Christians – the church. These are abilities like uncanny wisdom; the ability to learn Bible and theology at a very high level (sometimes even in spite of a lifetime of secular academic failure); the ability to have a visionary trust and confidence in what God can and will do; yes, the ability to heal disease and sickness and even achieve the miraculous; the ability to detect the working of evil spiritual forces; as well as the ability to speak and understand the manifestation of “tongues.” There are other abilities spoken of in the Bible, as well (such as teaching and preaching), but this is list that appears in Paul’s first letter to the Corinthian church.

Some of these Spirit-empowered abilities can be rather spectacular; others are more subdued. Here’s the thing: some of us with more ‘up front’ or ‘spectacular’ gifts can frequently offend those of our brothers and sisters with less public ministries.

Here’s an example from when I was working in industry. I remember a supervisor of mine – good guy, very competent, good boss – attempt to convince one of our team to do a small presentation on some technical thing she’d become an expert at. She thought that it would be great for more people to know this thing – that wasn’t the issue. The issue was that she was a shy and reserved type and the thought of standing up to present before even a small group was Very Uncomfortable for her. My supervisor tried to persuade her that he wanted her to develop her leadership abilities. My friend was annoyed: ‘Leadership? I don’t want to lead, don’t want to be a leader, I am very content following good leaders like you – please don’t make me do this!’ In talking with my boss later, he confessed that he’d made a mistake by attempting to make my friend into something that she wasn’t, and didn’t want to be.

I’ve seen that in the church. One of my former pastors, very conscious of the wonderful acts of silent service that many of our faithful members perform, wanted them to receive recognition and praise for their selfless devotion. So, every once in a while, he would mention them in a sermon – unfortunately without their prior notice or permission. The even more unfortunate thing was that he tended to go a bit, er, over the top in his praise making the person feel even more uncomfortable. A vocabulary developed for this phenomenon. People who loved the fact that they were serving behind the scenes were mortified by being “pastor-ized.”

I was reading 1Cor 12:22-24 and came across this brief text: “… our unpresentable parts are treated with greater modesty…” Modesty is when we keep covered what should appropriately be covered. Now this word, “unpresentable,” is a weird word. We tend to think of this as being a synonym for “ugly.” But is that the meaning that Paul is intending here? Is he suggesting that there are some expressions of the Holy Spirit in the life of a healthy church that are ugly or disgusting? That goes against the whole grain of this passage of scripture. I wonder if that word is not meant to communicate “ugly,” but merely “properly kept out of view.”

Of course, “modest” has another meaning: “not much to show for it.” If you have believers whose service is modest in that way and there is no justification or excuse, then they need to be encouraged to more energetic service. But for those who toil in obscurity, we need to be sensitive towards that obscurity – they may find great comfort in it. Not everyone wants the ‘limelight;’ not everyone wants to be up front; not everyone wants their accomplishments made public.

If so then here’s my application: we should treat our silent servers with respect. We should protect their modestly. Let the silent serving believers in the church keep doing their job. If you believe they need encouragement, let that be done privately. If you need to publicly encourage people towards more service, refer to the silent servers in very general terms so they can continue to serve in a way “properly out of view.” I see no value in publicizing the specific work of particular believers who are involved in “modest” service.

Distinguishing Work of Preaching and Baptism

“For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power.” 1Cor 1:17

I've been poking along at first and second Corinthians for several months in my devotions. I will let you know that devotional time in the Bible is a confusing experience for me. Sure, I read prayerfully and let the Lord speak to me. But, as I read, then something in the text catches my attention and I’m off to the original languages, doing a rough translation, and digging into the technical bits (as much as I’m able) to chase down this conceptual rabbit that just popped out of the bushes. It's funny to me how I can pop from devotional to study mode in such a short time.

In any case, that’s what happened on this one particular morning. As I came across this verse, I was struck by the distinction Paul apparently makes between the preaching of the gospel (the task that Christ gave him), and the baptizing of believers (a task that was, it seemed to him, an add-on).

A few technical observations: 

1) most translations translate logou as “words,” but the Greek word is singular; 

2) the literal words here are “wisdom of-word;” that is, the “of” (genitive) is attached to “word” rather than “wisdom;” 

3) there is an interesting use of the first “not” which points to the negation of the infinitive clause rather than the infinitive word itself. 

As to the first and second points, it seems to me that Paul is talking about a mode of presentation (“wisdom of word”) rather than actual speech (‘words of wisdom’), which does provide a different shading of meaning than how this is usually translated – maybe somebody can help me understand the discrepancy. As to the third point, translations get this right: it clearly makes better sense grammatically (“Burton’s Moods and Tenses”) and contextually to translate the clause, “Christ did not send me to baptize…” rather than, ‘Christ sent me to not baptize….’

Now as to the potential theological point; does Paul here distinguish between the evangelistic work of preaching and the evangelistic work of baptizing?

As one thoroughly brought up – and still very much in agreement with – the Anabaptist teaching of ‘believer’s baptism,’ I have believed and taught that the New Testament many times uses the word, “baptism” as a catch-all word (synecdoche) for the whole work of conversion in a believer’s life. Much like a baseball commentator would say, “With that out; that’s the game.” Certainly there was much more to the game than one ‘out,’ but that one play wrapped up the destiny of the whole game.

So when Paul suggests a distinction between his preaching (clearly part of the conversion process) and baptism (seems to me to be the capstone of the conversion process), then I was arrested. Here’s how it sounded to me: 'I, Paul, was sent by Christ to pretty much just preach the gospel. All that baptizing stuff into Christ and the church – nope, that’s generally not for me. Other guys can do that.'

Another data point is a couple chapters later when Paul seems to say something very much like that in 3:6 – “I [Paul] planted, Apollos watered, but God gave the growth.” You could read that and suggest that Paul had more in mind than a simple agricultural metaphor. Was Paul saying that he “planted” the good-news into the minds of believers, but Apollos “watered” them by baptizing them? That is, that there are somewhat distinct phases: preaching-planting, baptizing-watering, sanctifying-growing?

This would also say that “God causes the growth;” which in this sense means that God causes the ‘sanctification’ in believers. We know (even hard-core Calvinists would agree) that our ‘sanctification’ is in some way dependant on our obedience (Phil 3:12). But the very next verse, Phil 3:13, shows that God is the one at work in us; ‘causing the growth’ So this take on the analogy still seems to hold up.

Here’s my context. There is a debate among Anabaptist evangelicals regarding ‘early’ or ‘late’ baptism. The Early baptizers would argue that once someone has made a credible confession of faith in Christ, they should be immediately baptized and they cite the Ethiopian Eunuch (Ac 8:27-38) and Philippian Jailer (Ac 16:25-33) as Biblical examples. These folks tend toward the ‘Free Grace’ end of that debate. The Late baptizers counter that both of the examples are put in Luke’s text as exceptions to the general rule of delaying baptism. These tend toward the ‘Lordship Salvation’ end of that debate. The Late baptizers claim that it was the very early church’s practice to delay baptizing a believer until that person could really make both a credible confession of faith and was fully ready to “reject flesh, world, and the devil” to follow Christ wholly.

Late baptism was clearly the practice of the pre-Constantinian church. One reason was that too many churches had been betrayed by too-quickly baptized ‘believers’ who then, under ‘persuasion,’ gave the authorities information that allowed for the persecution of other believers.

To prevent these and other problems in the life of the church, the church had a training regimen called “catechesis.” A “catechumen” was a believer who was in the process between confession of faith and the conversion of their minds from a pagan to a Biblical world-view so that they would be prepared to enter into the full fellowship of the church via baptism (baptism, among other things, having an ‘initiation’ function). A very early and respected document, the “Didache” had this training function. Several commentators on 1 Peter believe it was written by Peter with just this new-believer-training-before-baptism purpose.

I heavily lean toward the Late baptism view – though am solidly in the Free Grace end of that debate. I believe that it is very important that a believer be baptized only if they can give both a credible AND informed confession of faith. It seems to me that this is both the testimony of scripture as well as the very early church.

So, yes, it does seem possible that Paul distinguished between his task of preaching and proclaiming the good news about Jesus, and the ‘follow-on’ work of pre-baptism discipleship and the performing of actual baptismal rites.