TBTS Theological Journal
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nruavrfloufi{v!;y ruso{rivr:vrirtlu16'rro.i r:1U!
rto.ot. rou:1 luuurl'r:vqcu
BA.Bs., M.Div., Th.D.
oror:rifi rnu urrovr:sn-r fi fl rari .'
adnail :a n ! n il 0 a ul il a fr a 1'l yu.i Fl u tLa u a fl ?, 1 u lru.l F] u9U!
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oror:dil:vdru:vniamo::un:{ryr?\
u::fu1ufl:3JI
^dadttilyB?d, roriq. nr:rfia.inrnv{affia.i. udaorn
Potitics for People lnuiuflu ieuud'ild.
touuriu: anrln#u66nur, ilurifl ur6'u
rouuriu, 2552.
^d'lvruln: ttu{na!
^ddLLA v1^l :f,i :tJ fu L0 u tJ0::3J.
Morelt, David and Chai-Anan
Samudavanija. PotiticaI Confticts in
Thail.and: Reform. Reaction, and
Revolution. Cambridge, MA:
Oetgeschl.ager, Gunn and Hain
Publishers, 1981.
PiLgrim, Watter E. Uneasy Neighbors:
Church and State in the New
Testament. Minneapotis, MN: Fortress
Press, 1999.
Smith, Atex G. Siamese Gotd: The Church
in Thailand. Bangkok: KanokBannasan,
1981.
Bangkok: Chutalongkorn University
Press, 1997.
n:{ tYlV!tJl41UA1: d1ln1T, 2547 .
a. ila1ufiou. fl1:1qn:il1:uifi6.lfimi1ilu.
n:{ !ytv'l}.t14'luFr:: :'uJaldu, 2546.
AAU d 4 d | eA < 4 Ua::nu L:0{?{19?'t:. rj:vimnramSnr:Nat LyrU
il ,,!nlumuil6uuularnr:ilnn:ar t.o. 2475dq t Z'
oufr.rflanriu. firdnYtfi 5. n:.lryrvwurun::
:ruriy urd'at1ilri1 u14{, 2539.
Beastey-Murray, G. R. Revetation. Grand
Rapids, Michigan: Wm. B. Eerdmans
Pubtishing Company, 1983.
Ferguson, Everett. Backgrounds of Earty
Christianity. Second Edition. Grand
Rapids, Michigan: Wm. B. Eerdmans
Publishing Company, 1993.
Jeffers, James S. Greco-Roman World ofthe New Testament Fra Downers
Grove, lllinois: lnterVarsity press, ].999.
Keener, Craig S. Revelation. Grdnd Rapids,
Michigan: Zondervan Publishing House,
2000.
Thailand in Crisis: A Study
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Lt.
h"ifitrrqa:rrfr nr,riofr'fl r6't unrulsil{l:y Lrfl!!f44ddv
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t u 4vvrruForirdtildonr::vildu1 ovt:6n . . .
3.
4.
n''rTI 9l ?, o{u1u1ufl ru oriat naU
"lf I had onty one sermon to preach it
would be a sermon against pride." fir2lfi. i dd i d A U
n 1 Lvl fl U 1 yt X v tyt Fl u t?\ u { L: o { L9t u't L: 0.: uuo ui-tv
Lnu?nun1:moaluFl?1:Jy0{uyla - G. K.
Chesterton
"The test of a preacher is that his
congregation goes away saying, not 'What
a love|.y sermon,' but 'l wi[l. do
someth i n g! "' ?rfi oyhirt:?a6ouu'n rvr nrjfi oJ v- v . e
rfi orirlrorntrj rudr urrnoouti :yu'ii{ " ri1ta!
ty 6 u1 fi 6 il 1 n " n'u " r,t il fro I o'pr n r : ri'l 6'r Lo { 1J I n
oti't{"- Froncis de Soles
"Give me one hundred preachers who
fear nothing but sin and desire nothing but
God, and I care not whether they be
clergymen or taymen, they alone witlshake the gates of Hel.l' and set up the
kingdom of Heaven upon Earth." ,,I:JtJoud4yiu,uuun 1ilfl u14u{:0uFtu yt Lilna't0u LTtauuofl 01n
Fr'r'r1.rutil uastri6'arn1:oyt: ra uuonal nfl : v r{1 t:^i'i r rin rvr rr rin r n rfu o, fi o r fi vr o st:
, X r oya1r ? n t1J 1 n a }J U Q U LlJ U 1 u : U Fl U: n LLA u n O 114 tR q Uil Uo t' s 3 '
t
duar::nlulanfrodrlrujuou - John Wesley
B. h-ivrernurdur
"lf Jesus preached the same message
minister's preach today, He woutd have
never been crucified." fr'tvl:vtu{yt:{Lytplu'td 4 eu qv u A' dut:0{ rFru't nuflulJ0{r,r:1J LlJl!:u Lalyl tytflunu0 uq q - X il tdu 4 uvLuUao!uu v!:v0{Fl L}J}J?un nn:{uu L}Jn1{ tlju
, ', qr
0U'l{ttuuou - Leonord Rovenhill
"The gospel we preach must not be just
something we hear from men or read
from books or even conceived through
our meditation. Unless it is delivered to us
by God, it can serye no spiritual uti[ity."^ d Z' u r rord. d
tJ 1 ? 1J : u tA : 6 yr L: 1 til fl U',t u u Fl 0 { LrJ 11, LU u Ll^t u {j j ,; <i a , u4L:0{yt L:1 Lnuualftnuou 14:oo1u01nuU{6i0
rat o ufi usi l r a 1 n n 1 : rfl 'l rd u r n :r ulrr fi flttiltd'
eir r.iruor nn:v 16'rrr fi s r:r fi ovhifi zuarioin
iryryrru - Wotchmon Nee
"lt is no use walking anywhere to preach
unless our walking is our preaching." trifi
rJ:vTutrjovt:lunr:uduvr'r{lil 1ilfl u1nrufi rirr 1v , i . ^ ,& u o , 3
61 1 LAUil1 {yr t:1 A1 tUU0 UUU L}J Lt LUO141 Ft 1 lyl FtU',t
lJO{t:1 - Froncis of Assisi
"l'd rather be able to pray than to be a
great preacher; Jesus Christ never taught
his disciptes how to preach, but on[y how
to pray. " r,rlJroLtlurinoEr*grulrnn'jrr{Ju
rin ivrorifi Srlraai fl :y ruslil ri uaoual? nr o.i
vr:so.rri'lri'rvrrrur rrriaoulrftoBr*oru - D L
Moody
"We comp[ain today that ministers do not
know how to preach; but is it not equatly
true that our congregations do not know
how to hear? " r:u-noviluri'u'irfr'Yu1ffluunilUI
rvrnurtri r{Ju usifi rnruoit6nrirurafil'jrnrufi o qj
"luriorrJ:vqtfi fl I ruourtriu{Juuafi au ilu - t. t.
Packer
"What is the chief end of preaching? I like
to think it is this: lt is to give men and
women a sense of God and His presence."j
uila:ilro{rfr rvrnurfi cird'cg6oosl: zul6o'jr6oJ id i , q u
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ri'r vr:v 16'r rra v n r:il:.i aAnr o {T\: y o { ri
Mortyn Lloyd-Jones
o--1irr1 u Lyq n1: rf, uuuytnrrl"Lunfl.rfi
ry rfi auli'
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ytu
aror:dU:yrl: Bilsysts ro:6fi!t
Dip.Th., M.div.(Hon.)
oror:rifi rqrg yil?nfl 1?{ufi 'ranir.J:vuni6q
a r : a rYu n ru ai'yr : r a-n uai fi q n t'r u ra fi r n u Lra v a n a 1.1
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eiaufi tdaordsr'
,l1TlillOU?J0.1 fl 1:0nU1 a [U{?,$ t:8J 9lU
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(the tiving Human Document)
LLou6'u fi. r-rouutu (Anton T. Boisen) fior{Juq.i a y
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tJo.i 114U LLA u zuAFl1lJil n fr t0{ L?'1 " n1}lilAdto{rl<a^ 4 ;
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to.inu ttav 6uu1 Flx1tJ14]J1 uQ1 fl rj:vaunr:aitualu
2 nr:t{rj:sTurdornronalriluuddfi fiaett
Rectaiming the Living Human
Document
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railrulvilfir{lutlt6'
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(The Living Human Web)i^ < .uouu ]JaLao:-tttJndroi (Bonnie Mil.[er-
M c l.em ore) l#nrr u uiu'i rlun r :tri'rfrrJTnrcrodty+Ay&
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tri rfi ur uirilo{y'ruiuyryn.ifi 1aufl 'rarriraiovrr.r, Z ty < a il
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Adn'rl:Jao Lyunoa101:ily6'ru (a0) 6'lriuroo6.l
irvrufi nir " Lofla1:" tlo.iuouLtu 6'rEJritir
"Tn :rdr u " fi rlfi'nauulJr u n{1{ Lra yd'u{ou, i^
lJ1nfl ?') Rlvtyloolj'tur{r'ir "Inr:lriru " t6'6 6oJ^
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da4a
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4tvil { a 0 {'t ru u0'::il }J 9l o u n n a uuI
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(The Soticitous Shepherd)i d, r -i-i a, .i^ iu 0 1 0 0 u t1J un 1 v! v'{ a u u u{ {,t tl-i uvt u u il fr a n ? o {
fi rgEJri!ra 6rlrornriraoufl o.rv!:y LU{LLavU
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ta u{a L}J tv{ u{ tn u?t 0{nu t:0{ tlj{u? n0 u1{U
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fi nru rfl ryrluro{n1iLe'urq fi sirFrrrtlurfi onr:U
LUU?U1:NU'I
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(The Courageous Shepherd)A d a' -i<, - U
n1:0fl u1400 tlJu{1uyt}Jrlulua{ f}.iuun?1il
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n?'r:J6'o.in1: nouafl!auu $aufl 'trrf; uaav
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l.tuFr{LLAv LilA1tJ1:6ty1A1U LO "
6. t1?6tsil1LBunti6'nruunuerv$U
(The Sel.f-Differentiated Samaritans)
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Moessner) {.itUuun t?uu fl a'l?n.tn1il6inu6uU61 3 ^
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(The lntimate Stranger)
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frrcurfilra Lv!:luyalnualuLurtria niu rdrfitI
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(The Moral Coach and Counsetor)
d'ruvrfirror nr:r{Jufr rcurfi ura 6o nr: rijulfrri d v
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(The Agent of Hope) iguyAac
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1 7. u1.1rl9t.1n::ri (The Midwife)
Frlt:u ori uaud'u(Karen R. Hanson) 16EJux
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nflillJ1u (The Midwife, Storytetler,
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B.Eng., M.C.M., M. Div.
o r o r : du l r n vr : v n-l fi fl r,r ri rr av q:rauq:ranirJ : v u n r{q
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3a, , irvnrrufirijudruuflrrornr:finurua-nam: D. Th.t
ri'r ABGTS
Part 1 Ctassical lmages of Care
1 The Living Human Document
Anton T. Boisen, who is considered to be
the founder of ctinical pastoral education
in America, created this image of pastorat
care from his own experience. He was
admitted into a hospital for his insanity.
He was overwhelmed by a terrifuing idea
about a coming worid catastrophe, and
coutd not cope with it. He reasoned about
his symptoms that " something has
happened which has upset the
foundations upon which his ordinary
reasoning is based". The image of the
tiving human document is an attempt to
read into one's inner self like reading a
book, to make a meaning and purpose out
of it. The task of a pastor is to help a
ctient or church member to look at his
whote range of experience and find
meaning of those experiences.
2 Rectaiming the Living Human
Document
PastoraL counseling is to [isten to and
interpret peopte's stories. Each person
wants to be respected and heard "as
having an authentlcity and lSht of itsown", he or she needs an interpreter and
guide. The main role of pastoraI
counseling is to understand and interpret
people's inner world and to try to help
him to make a new possibil.ity of meaning.
3 The Living Human Web
Bonnie Mi[ler-Mctemore argues that in
pastoral counseling, we need broader
perspectives, not onty looking for the
theologicaI and psychotogicaI contexts,
but atso for a person's contexts ofsocio|.ogy, ethics, gender, cutture, and
public poticy. So, she reptaces Boisen's
word, "document", with a wider and
more comp[icated term "web". A good
i[lustration of this "web" is when a pastor
encounters a person who lives In more
than one cutture such as feminists or
peopLe of cotor. The pastor needs tounderstand the infLuences of bothcuttures upon that person.
4 the Soticitous Shepherd
This may be one of the most poputar
images of a pastor which comes directly
from the teachlng of Jesus and his chief
disciple, Peter (John chapter 10 and 1
Peter chapter 5). The author uses the
parabte of the Good Samaritan to be his
modet of being a so[icitous shepherd. The
Samaritan hetps the wounded man
according to his needs, no justification
from anything etse. Moreover, a shepherd
shoutd look at both of the human needs:
physical and spirituat, specific need and
eternaI gospet. Shepherding is not the
only role of a pastor; he has a[so other
functions such as arranging fe[lowship,
communicating the gospel., etc.
Nevertheless, the uttimate goal of a pastor
is to relate the gospel to the needs of
peopte. Shepherding is not invotved only
in positive things Iike loving, caring,
forgiving. lt sometimes invotves judgment,
especially for straying sheep. However, the
aim of shepherding is atways a hea[ing
one.
5 The Courageous Shepherd
Caring is a high cost business. So, courage
is a major etement in pastoraL care which
the author thinks is so neglected in the
practice of modern pastoral care. When
we look at the shepherd image in the
Bible, it is expressed in great compassion,
sensitive to the need, strong supporting
arms, and setf-sacrificing. lt is with no
doubt that Jesus Himsel.f is the best
modet of this kind of leadership, through
both his teaching and action. From the
shepherd image in the Bibte, there is a catl
for courage for every pastor. The courage
here is not to be equat ivith violence or
physicat strength as in the contemporary
media. This courage has both tenderness
and strength, just as we see it in Jesus'
words, actions, and sufferings. "lt is of
integrity, of an inner whoteness, of a
oneness with God and with humankind,
and of a constant, invincibte l.ove".
6 TheSetf-DifferentiatedSamaritans
The author, Jeanne Stevenson Moessner,
thought about this image in the context of
the pastoraI care for women. Women
have a potential to have problems in
finding their reaI identity and that teads to
a low self-esteem. The author uses the
parable of the Good Samaritan in Luke
chapter 10 to il.lustrate the pastoral care.
There is a cal.I in the parabte tointerconnectedness between the love for
God, neighbor, and setf. ln the parab[e,
the author points out the characters of
the main three groups of people: the
robber, priest and Levite, and the
Samaritan. Their attitude toward the
others can be depicted as "what is yours
is mine" (robber), "what is yours is yours,
mine is mine" (priest and Levite), and
"what is mine is yours" (Samaritan). The
attitude of the Samaritan can describe the
attitude toward se[f of a woman whose
vatue depends on others. The author
argues that a cruciaI aspect of the parable
is that the Samaritan finished the journey.
He helped the victim, but he aLso finished
his own work. So, his attitude toward
others is "what is mine js mine, but I have
enough to share". Women need to love
their own setves because they have great
value and worth.
Part 2 Paradoxical lmages of
Care
7 The Wounded Heater
This image is pictured by a renowned
Dutch Cathotic priest and author, Flenri J.
M. Nouwen. He describes the picture of
the wounded heater as the Messiah who
is sitting among the poor, binding his
wounds one at a time, waiting to be
catted when he is needed. A minister is a
wounded heater because everyone has his
own wound. The major wound which att
ministers share is the wound of"toneliness" which can mean alienation or
isotation. A minister needs to feel at home
with her loneliness in order that she can
understand and hetp others. The main
characteristic of a wounded heal.er is
"hospitatity" which Nouwen defines as
"the ability to pay attention to the guest".
HospitaIity witI be the source forconcentration and community. A minister
should be able to concentrate on others
without any intention, and out ofhospitality, the sense of community can
be fe[t. A person can come to a minister
to share their deeper sel.f without
expecting that a minister can sotve his
every problem. They can share theirpredicaments with each other because
they share the same wound.
8 The Circus Ctown
This image is created by Heije Faber, a
hospital chapl.ain. He found the same
three tensions between a chaptain and a
circus ctown; namety, being a member of
a team and being in isolation, appearing to
be and feeting like amateur among
knowledgeab[e experts, and the need for
study and the necessity to be origina[. A
c[own and a chap[ain have the same
purpose which is to create the reatity out
of the world which seems to be unreal
and intolerabte for peopl.e, either the
audience of a circus, or the patient in a
hospital. They appear to be insignificant,- but they point peopte to the reality.
9 The Wise Foo[
This image has a deep biblicaI root,
especialty from the first chapter of 1
Corinthians, "the foolishness of the cross".
This image c[early emphasizes the priority
of the spirituaI over the materiaI or
physicaI wor[d. There are three elements
which make the foo[ "wise", i.e. simp[icity,
Ioya[ty, and prophecy. The fooI as
simpticity is a refreshing directness in
retating to others and this quality has a
power to expose insincerity and se[f-
deception. The fool as Loyatty is a
willingness to disregard se[f out of a higher
loyaLty. lt is commitment which goes
beyond rationality. This quatity is what
Pau[ says in 1 Corinthians that "we are
fools for Christ's sake" (4:10). The fool as
prophecy is often used by the,Scripture to
draw attention of peopl.e to God's
judgment or God's reversed vatue such as
the story of Hosea and his wife, the story
of the good Samaritan, etc.
10 The Wise Foot Reframed
There is a strong similarity between the
image of the wise foot in pastoral care and
the reframing method. ln the idea of fol.ly
as simpticity, we need to differentiate
between fol|.y as wisdom and fol.l.y as
nonsense. When trying to anatyze a
person's behavior, instead of [ooking in
psychological perspective, the new frame
is "moraI evaluation" which is much
simpter. ln the dimension of the fo[y as
toyalty, the folly is in contrast with the
utopian. The utopian witl try to find the
meaning out of any situation, so, when
the situation is hopeless; there is no point
to stay on. The fol.l.y is the one who finds
meaning "in" each situation, so he can
carry on though there is no hope. The tast
dimension which is the fo[[y as prophecy
is a means many prophets used to
communicate God's message to His
people. A prophet became a fool because
he said what he did not know for sure,
because he said for the parldoxical God.
Jonah woutd be the best exampte of a
prophet becoming a foo[.
1t The lntimate Stranger
As a hospital chaplain in a large medical
center, Robert C. Dykstra often found
himsetf encountering peopte who were in
their traumatic tosses or in crisis situations.
Most of them were peopte who he rarety
knew. ln that context, the image of"stranger" emerged, and provided him a
great hetp. ln meeting with a stranger
there are two level.s of difficulty a
ch a pIa in m ay h ave; first is th e
uncomfortable feeling with the person he
never met before, and second is the fear
of the coming Loss. The Bible rea[l.y
witnesses God's concern for the strangers
by expressing this through His law and
instructions. lsraeIites are to treat a
stranger with mercy. That attitude comes
out from three primary grounds:
theotogicat, historical., and psychological.
ln crisis intervention, there are some
themes which are always invo[ved: the
crisis as stranger, the importance of the
event interpretation, the goaL which is
quick retief of the symptoms, and the way
or the art of leaving in crisis work. A
minister can be better equipped formeeting the person in crisis by being
aware of these themes.
12 The Ascetic Witness
A pastoraI counselor fundamentalty
witnesses to the fu|.|.ness of the
counsetee's [ife. He does not try to do or
achieve anything, he simply witnesses. A
pastoraL counseling is a time set apart
between the counsetor and counsetee. lt
is a time out from the wor[d of order,
expectations, efficiency, and give-and-take
mentaLity. They can find their time
together a "meeting of pure beingness;, a
transpersonal encounter. ln order to be an
ascetic witness, the counsetor's
renunciations are needed. There are four
identified ascetic renunciations which are
the expectations of everyday etiquette, of
intimate retationships, of perf,ormance or
achievement, and of pastoraI identity.
Part 3 Contemporary and
Contextual lmages of Care
13 The Diagnostician
Pastors, l.ike other professional.s, own a
body of theoreticaI and practicaI
knowledge that is unique. An aspect of
being a pastor is being a moraI
diagnostician. A pastor should not access
people main[y on the psychologicaI or
social ground; he needs to be reat and
firm in his theotogicaI and retigious
ordering principles. This is a ca|.[ for
authenticity and integrity. The diagnosis
means discerning and discriminating in any
fiel.d of knowtedge, distinguishing one
condition from another, which leads to
resolving or deciding. Pastors in many rural
areas are often the best source for help;
peopte turn to a pastor because of many
reasons such as accessibility, economics,
and trust. ln some case peopte do not
turn to psychiatrist, sociaI workers, but
they seek hetp from a pastor first because
they need to have a theologicaI and
moral eva[uation. Some may wish to be
- prayed for or to be btessed through apastor. The authenticity of pastoraI
diagnostic work witt be crucial for a pastor
to perform this task.
14 The Moral Coach and Counsetor
One aspect of being a pastor is to be a
moral coach and counse[or to the church
members. ln this aspect, a pastor is more
concerned with what the members are
doing in the fleld or the world than the
activities in a church. Worship, though
does not primarily have a morat education
purpose, can be a way a pastor can use to
moraIty nurture the congregation.
Worshiping the Ho[y God often creates
moral implications. The issues such as the
concern for the neighbor, confession,
commitment, or some explicit moral
instruction, can be put appropriatety in
worship services. There may be some
negative attitudes toward the moraI
teaching programs in the church l.ike
retativism or self-justifizing tegatism. Apart
from the worship, there are atso many
occasions for mora[ teachings like retreats,
adutt Bible studies, group with simitar
occupation, or service and action groups.
15 The lndigenous Stofietter
The btack pastors approach pastoral care
through narrative. The narratives may be a
pastor's personaI stories, ministry
experiences, or stories from the Bibte.
However, this method can have many
weak points like subjectivity, tacking the
need of format training, or being less
empathetic. Three main elements of a
story are the plot, the goa[, and the
functions. The ptot, which in Christian faith
story is an eschato[ogitat p[ot, tet|.s
peopte about the purpose of his
existence, the goaI points peop[e topurposefut direction in Iife, despite
suffering and pain. The pLot has four major
functions; unfotding, tinking, thickening,
and twisting. By tetting this kind of story, a
minister seeks "to hetp people envision
God's work in the midst of suffering".
There are four steps of building this kind
of story; establishing the deiired goal.s of
the story based on people's lives and
situations, choosing a main character, or
main characters who face the simitar
situations, and introducing the desired
changes through the p[ot, exploring in
detail the consequences for the main
characters in achieving or nor achieving
the desired goals.
16 The Agent of Hope
A bearer of hope is one of the significant
roles of the pastor. ln discussion on hope,
Donatd Capps makes a distinction
between hoping and hope. The first one is
retated with a process or form of
experience, while the other concerns a
phenomenon or thing. Hoping is theperception that what a person wants to
happen wil.l. happen, it is energized by
desire and in response to a deprivation.,
whiLe hope is a projection that "envisions
the realizable and thus invotve risk". A
psychological method which hetps a
person envisions the future is the
reframing of time. lt includes both future
visioning and revisiting the past. Some
person is getting better in the process of
envisioning himself in the certain period of
time in future, Like in three or six months
time. To look at one own's past as a
source of wisdom also hetps a person to
go into a better future.
17 The Midwife
Karen R. Hanson wrote this artic[e from
the context of being a chaplain in a
trauma center, and she saw the image of
minister as spirituaI r,nidwife. ln this
comparison, a spirituaI midwife needs to
have some characteristics which witt give
meaning and purpose to her ministry. A
spirituaI midwife needs to c[arifu spirituat
travail and affliction, and sometimes.the
naming of the travail itsetf is a part of the
ministry. She also needs to be a person
with a reaL experience of re-births
spirituaLLy herse[f. The spirituaI midwife
also needs to be ready to deaI with
death. The minister wil[ hetp her members
to face and stand in the rea[ity of grief, or
in some case, to reaffirm the hope which
beyond the death.
18 The Gardener
The gardener image pictures twofold task
of the pastora[ care; tending to the ground
as we[l. as cultivating the p[ants growing in
the ground. The ground here is the
community in where a minister and his
members are. The community can be
both a p[ace and a means for healing.
Another aspect of the ground is the soi[
which is compared to a retigious tradition.
When considering the community and
tradition, a minister needs to aik hersetf
what kind of nurture this community
needs. A minister can be both a gardener
and a ptant as the same time because he
is sometimes ministered by the
community. He needs to recognize others'
heating gifts and atso needs to learn from
others as an apprentice. A minister has to
be a person who has confidence in
himself in order to be a "safe place" for
others, and as it is c[ear in the image of
the gardener, he needs to be connected
with people. lt is a danger of a minister
who has been working for a period of time
- to find himself in a routine work, losing
the ministry freshness and purpose. He
can look and [earn from some senior
ministers who are able to keep theirministries meaningfuL and purposeful
though they have been working for a [ong
period of time.
19 The Midwife, Storytetter, and
Reticent Outtaw
Brita L. GiL[-Austern, a feminist pastoraI
theologian, tried to answer the question,
"whom do we as feminist and womanist
pastorat theoLogians understand ourselves
to be as teachers?". ln response to that,
she exptored five metaphors: teacher as
midwife, voice coach, storytet[er,
contemplative artist, and reticent outlaw.
A midwife teacher hetps half-baked ideas
and perception devetop into maturity. A
voice coach encourages women to voice
their own needs, experiences, and
feelings. Narrative hetps women to rewrite
their Lives "in ways tfrat speak the truth to
their existence, their dreams, and their
hopes". A contemplative artist spends
much time getting to know and be famitiar
with the subject; in pastoral care, a pastor
needs to pay attention to the person
before her. A reticent outtaw is a'teacher
who is using arts or untraditionaI
methodotogies in c[asses. She gives
enough importance to imagination, heart,
integration, generatization, and process.
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rorvotartl odrrt:fi6 afl1flu Chartered
lnstitute of Personnel and Development
(c I P D ) t6'[#uur 6 or fi t6'iu n r : uiu]io l'i r n r :16sdu , - t u ,3ilanu6uv' n{no LlJu
2
3
Coaching. Avai|.ab|.e from: http://en.wikipedia.orglwiki,/Coaching [2008, Aug 10J
ibid.
Coaching. Avaitabte from: http://www.ci pd.co. u k/s u bjects,/trna ndd evlcoachmntor/mentor.htm [2008, Aug 10]
rir uiu n r :rJ iurj :r n r :vi't.t 1u14io yr-nuv91
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5 Ctient Survey Results and Press Retease.
Avaitabte from: http://www.coachfederation.orgl
N R,/rd o n tyre s / D 639 C5BD -F 59 3 -48 5 8-8837 -
ED7EC0E0AF0C/7 7 41 /008lCFCIientSurvey
Resutts1998.doc. [2008, Aug 10]
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Goat Setting. Avai|.ab|.e from: http://en.wi kipedia.org,/wiki/Goat_settin g [2008, Aug
101
Howard & William Hendricks, As lron Sharpens
lron: Thai Translation, (Bankgkok, Tyrannus
Center:2003), p. 123.
e 4 [ < v j isy o d, i a dil1 nuo u tv! u{ L: ontouu{yl Lnta'l t1Jun0.inn6t.iA & q d i Z,q Av-
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ovd,ouodfl 1 :vl't.i 1 u14u n t! u n il u0 a 1 a [u t 0 { Ft ? 1 }J a1 t:atu
q u 4v iulAUUiluovr9rdou Ltav LLluao!6r1uvMa1fl
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flo{l:vynu n?rilaulo $asunAnnlvllJo{3
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<u \e u t J 4 , Yn:v!?un1: Lnt Lfl 9r?ou1{lJ0{ tn:o.i:J0 tualuu
t6'rrri Hout SpirituaI Gift lnventory(ruuum naour o{il :vvrlual r u 6 mi ryryr 6u) The
System for ldentifying Motivated Abitities
(S I MA ttlJ 1J u a aou Fl?1ila 1il'r :6r rra s ut:tfluo 1a
"Lo) Meyers-Briggs Type lndicator (MBTI
nlTflrlaouurrdnnrn) yto Holland's Setf-t
Directed Search (nr:unaoun?1lJaula)
2.2 naqvri ra6o uaruJfr ffi nr:naqili5 (ruzuur.Jfrrifinr::uuyu1?) ra6o uzuu
uflumn1: tlJut:o{yrnu?n!il1{taon t{a{riat a da v jsu yu a, &
rl0r{aaflfi" ua{alnuLat uavr,l:lJnl:Lnta{
rflruurura*ou#r n:vlrunl:sioh6o n1:ri1! av
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n10'ltJ1J9t14U{', L!UFlUX1
Strategy. Avaitable from: http://en'.wikipedia.orgl
wiki/Strategy [2008, Aug 10J
Hendricks, As lron Sharpens lron: Thai
Transtation, (Bangkok, Tyrannus Center: 2003),
p.123.
o #u6'ornr:lrildtlirovt:l#z
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utiu n r :ai1 { Fr? 1}J #}Jfiudua v nr rltir rlloi-vvfr rn'u ua vriu n'r unr:Yul:uyt1uo1141:utoliliauu
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A, Y i aa d Y Yu lYvan ro:Ja L:0{?6n1:t:uu:fl 0{,,r:ufl 15 lPrt3!!!
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: v v'i r r fi rir fl 1 :r !r zu u Ifrt o r o ui u'i r dr r{J u 6'o r..i tu
rtl f; uuo r n n r: uri"lu fr rfi rifr nr:Tfit ffo o n t tI irrj:r hj u{Junr: urilt drfi riYu n r :1 fu,h t{l uiU
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od,3uvFr?'t3JO1 LlJUV!Uf, 1U0U Lt1J1{4
2.3 nr:fi truiurnriior:nitfriuvr:ru Basfl 1r
fiouuuau (Feedback and Reftection)da 6Yv a, -l
n1:rltlJ?1\1 fl 19? Q1:rU Lfi :Uyr:1U rUUA.iAln6U
riruYr n:surunr:Tdt 16t6'otuo nlriilvr:ruil 1 n tfi u {v! o ua v fi'un ra a'ryYu rlfu n r :Tdt
U
Susan M. Heathfietd "lrfrniruuvu'rfi r{Jur I d tau^qYi u 6
1J :v Lu%u [a u! fl ufl Lq rn u'] fl u n1:nl,il'tv!'t fl 1e
ior:ailrflYuvr:rutfluuvrnlllJ Lio{ " How to
Provide Feedback That Has an lmpact"
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ruafl :vyu) " 1' 6'rriotr.lfi
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11 Susan M. Heathfiel.d, How To Provide Feedback
That Has an lmpact. Availabte from: http:/,/
h u m a n reso urces.a bout.com / cs/com m unicalion/hl/ Feed backi mpact.htm
[2008, Aug 10]10 ibid., p. t22.
n1:Aayrlyr?u (reflection) rflu "nr:#lrnn6'ru
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irn:rvrid'rurirrl Li'uri nrrrFn n?1il
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12 lntrospection. Avaitabte from: http://en.wikipedia.orglwiki,/lntrospection [2008, Aug
101
13 Coaching. Avaitabte from: http://en.wikipedia.org/wiki/Coaching [2008, Aug 101
14 lntrospection. Avai[ab[e from: http://en.wikipedia.org/wiki,/lntrospection [2008, Aug
101
vl'erurI o.i riYu n r :Tdr Ifrrfi 6 q v ur rio l atri'6!g.l ^
quydLV'{OA v! :U U.t U 114 Ln 9t
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rn r :r fi pr yi'rt6' 6 o n r :trfr nr r ui u uf'j r ." o vl:fil{trit6'2a " LLasufi nrdu.inr:virfi nvraro#r
Thomas A[va Edison dlrfl ufinrj:vdrclifiI c I au d y d Xuu :u.r 114[ul''r?0 r:J:nu r:uu?uytr:uuu Lqourrdiu{,r4otuuilalnn?1}JailLua?ya1un:{ $a?1.itfl 9t
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15 Accounabitity, Avaitabte from: hltp://en.wikipedia.orglwiki/AccountabiLity [2008, Aug
101
lu n : v r': u n r :Tdt zu a 6'vr r5o r o du o d riu fi ir-r n r :UU
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LeRoy Eims odmri'ti1u?un1:to.turjrulrunr:
rJ:snrrtrfi'rla nfi fi o'jr Navigators nrjtlhl#nurus 3 rj:vnr:torfr'rirfifi zuan:vuuriofi6u
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ri o #' u
r-r vr ri u u ru ri r drirra iu l'ir:', rl w u n dk?t6'g99
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n6'wruvxnr u Lv!:'ru{1ut0r ttr tfi urqioro dxrrnflunr:airr rr:rriunrn"lq nr:l#rird'flo nr:
16 LeRoy Eims, Be the Leader You were Meant to
be* (U.S.n., SP Puctications:7975), p.60-71.
&o y u d o
%u1 ltaua5l{aflrfl LL']naor.rvlt14]J1ua:J a1v:u
ri'iunr:I6t
d'r rniu o n r r : s ra'i r t16t ri'u fi :-r n r :1 dt rfl u d t fi
r{Jur,J:v1utddruiun:vu?un1:Tdt John C.
MaxweIt 16'neirrfi rd'fl uruulJo{unnafi ovfrc
6 vBvr a eir u m-r ri o fr'6 u'i r n r : t{l u o ufftrXrir 6'11o!'A qv - - '
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!
drqvvedLO,liilnutn{ Lunl:a:1{Fl?l:Ja}Jfluo ( L:J LlJf ivtv d tv d t \ vmoril umnrilovtru Lrrrrn)
John C. Maxwett, Be A Peopte Person, (U.S.A.,
SP Pubtications 7975), p. 23.
Hendricks, As lron Sharpens lron: Thai
Transtation, (Bangkok, Tyrannus Center: 2003),
p.76.
17
1B
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20 ibid., p. 177.
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B.Eng., M.C.M., M. Div.
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N-1J ABGTS
u::6u1un:il
7. Eims, LeRoy, Be the Leader You were
Meant to be, U.S.A.: SP Puclications,
7975.
2. Hendricks, Howard & Wi[tiam, As lron
SharF,ens lron: Thai Transtation,
Bangkok Tyrannus Center, 2003.
3. Maxwe[[, John C., Be A Peopte Person,
U.S.A.: SP Publications, 1989.
lnternet Resources
4. Heathfield, Susan M., How To Provide
Feedback That Has an lmpact.
Avai[abl.e from : http://h umanresources.
a bo ut. co m / cs/ commu n icatio n/ht,/
Feedbackimpact.htm [2008, Aug 101
5. Accounability. Availabte from: http://
en.wi ki ped ia.or g/wiki/Accou nta bi Iity
[2008, Aug 101
6. CIient Survey Restrlts and Press
www. coa chfed e rati o n. o rglN R/
rdon fyres/D639C5 BD-F5 93-4858-8837 -
E D7 ECO EOAFOC/7 7 4TlOOB I C F
C|.ientSurveyResults199B.doc. [2008,
Aug 10J .
7.
8.
9.
Coaching, AvaitabIe from: http://en.wikipedia.orglwiki/Coachin g [2008,
Aug 101
Coaching. Avaitab[e from: http://www. ci pd. co. u Vs u bj ects/lrn a n ddev/
coachmntor/mentor.htm [2008, Aug
101
GoaI Setting. Availabte from: http://
e n.wikiped ia.orglwiki/Goa [_settin g
[2008, Aug 101
10. lntrospection. Avaitabl.e from: http://
en.wi ki ped ia.orglwi kill ntrospection
[2008, Aug 101
11. Strategy. AvaitabLe from: http://en.wi ki ped ia.or g/wiki/Strategy [2008,
Aug 101
A. THE BACKGROUND AND
DEFINITION
The term "coaching" is first used by the
late nineteenth centuryt in the sports
teams and its purpose is to improve the
performance of the ath[etes. Later on, in
the twentieth century, the term is atso
used in non-sport area, especiatty in the
business or in organizations. Now we see
the term being used wider in the area of
psychological development of a person
which is sometimes catled "tife coaching"
or "personat coaching". This tast area witl
be the focus of this paper. Coaching
emphasizes helping others to set and
achieve their goals. ln a business context,
the goal is probab[y an improvement in
job's performance, whi|.e in personaI
development, the goals may atso inc[ude
the mental or spiritual dimensions. The
practice of coaching focuses on "non-
directive questioning, provocation and
hetping clients to analyze and solve their
own chaL|.enges, rather than offering
advice or direction"2.
It is difficutt to define precisely the term
"coaching"; however, the Chartered
Coaching. Avaitabte from: hltp://en.wikipedia.orglwiki,/Coaching [2008, Aug 10J
ibid.
lnstitute of Personnel and Development
(CIPD) gives us some agreed upon ideas of
coaching characteristics3 as the followings:
o lt is essentially a non-directive form of
devel.opment.
o lt focuses on improving performance
and developing individuaLs' skitts.
o Personal issues may be discussed but
the emphasis is on performance at
work.
o Coaching activities have both
organizationaI and individuaI goal.s.
o lt assumes that the individuaI is
psychologica[ly wel.l. and does not
require a clinical intervention.
o lt provides people with feedback on
both their strengths and theirweaknesses.
o lt is a skitted activity which shoutd be
delivered by trained people.
There is some overtap between the terms
coaching, mentoring, and counseLing. The
mentoring seems to emphasize long term
retationships while coaching focuses on
devel.oping some particul.ar goa[s in a
short term. A mentor has a broader view
3 Coaching. Avaitab|.e from: htlp://www.cipd.co. u k/s ubjects,/trna nddev/coachmntor,/mentor.htm [2008, Aug 10].
of the person than a coach, and the
environment of mentoring is much more
informal..4 When comparing with
counseling, coaching is for those who are
psychotogicat[y wet[. When a coach
notices the mentaI abnormality of his
ctient, he can refer him/her to another
professionaI for support.
ln the surveyt of 270 c[ients of personal
and professionaI coaches in t99B
conducted by the lnternationaL Coach
Federation in America, the wor[d's Largest
professionaL association of business and
personaI coaches, there are some
interesting facts which are very positive
about coaching. Seventy percent of
respondents said that their investment in
a coach was "very valuable"; while 28.5%o
said their investment was "vatuabte". ln
answering to the question of the role of
the coaches, the clients saw the rote of
the coaches as sounding board (B4.B7o),
m otivator (7 8.1.o/o), friend (5 6.7 o/o), m entor:
(50.5%o). ln the area of the resutt of
working with a coach, the top five answers
of the ctients' experiences are setf-
4 ibid.
5 Ctient Survey Resutts and Press Release.
Avai [abte from: http://www.coachfederation.org,/
N R/rd on Iyre s/D639C5BD-F593-4858-8837 -
E D7 EC0E0AF 0C/7 7 41 / 008 lCFCtientSurvey
Resutts1998.doc. [2008, Aug 101.
awareness (67 .60/o), setting better goa[s
(62.40/o), more balanced life (60.5o/o), lower
stress leve|.s (57.1o/o), and sel.f-discovery
(52.9o/o). The three main types of
communication between a coach and his
client are tetephone (94.3o/o), etectronic
maiL (45.2olo), and meeting in-person
(35.2o/o).
B. COACHING ELEMENTS
81 GOALS SETTING
A coach needs to hetp his ctient to ctariflT
their interests and targets. GoaI setting
invotves "estabtishing specific, measurabl.e
and time targeted objectives."6. For
instance, a seminary student may have a
goal that she wants to be abte to lead a
smal.l. group Bib[e discussion within three
months from now, or she may need to
lead a premaritaI counseting within a
semester. Goal setting is a major
component of coaching process. There
must atso be a realistic action ptan to
achieve the intended goa|.s.
ln order to achieve goaI setting,
motivation is crucial. Peopte need to think
through the question of why does he
need that goat, or how important is that
6 GoaI Setting. Availabte from: http://en.wiki pedia.orglwiki,/GoaL_settin g [2008, Au g
101
goaI to his l.ife? Howard and Wittiam
Hendricks give some advice about setting
personaI goats by [eading a person to
think through four tevets of human
capability which are knowledge, attitude,
habit or behavior, and skiU..7 After
considering those levels of capability, the
ctient may identify the needs for
devetoping in each [evel.. Another way to
begin goal setting is to think about the
important areas of people [ives such as
work, famiLy, marriage, spiritual., church
participation, and community. Then, the
ctient needs to evaluate sincerely his life
in each area and consider the needs for
improvement. Another thing that a coach
needs to think in the goals setting is the
tevel of the client's commitment to'hisgoals. Sacrifice and hard working are the
main keys for the success.
There are many contemporary tests and
questionnaires for helping people know
their strengths, weaknesses, traits, tatents,
interests, and personalities. Those too[s
can be used to support the coaching
process. The examples of those tools are
Hout SpirituaI Gift lnventory (spirituaL gift
test), The System for ldentifliing Motivated
7 Howard & Wittiam Hendricks, As iron Sharpens
lron: Thai Transtation, (Bangkok, Tyrannus
Center), p. 47.
Abil.ities (SlMA, ability and motivation test),
Meyers-Briggs Type lndicator (tvtBTl,
personatity test), or HotLand's Sel.f-
Directed Search (interests test).
82 STRATEGY OR ACTION PLAN
Strategy (long-term action pl.an) or action
ptan is about choices that affect the
outcomes.s After a coach and the client
finish setting goals, the next process wilt
be making an action ptan to accomp[ish
the goa|.s. ln order to make an action p[an,
the client needs to answer a set ofquestionse such as;
o What do I want the coach to do for
me?
o What do I want to learn from him
o How wil'|. he help me?,
o What do I expect the outcome from
time spent with the coach?
o How do I learn?
o How much time, money, and energy
do I want to invest for these goals?
After answering those questions, a coach
and his client may come to an agreement.
Strategy. Avaitabte from : http:,/en.wi ki pedia.org,/
wiki/Strategy [2008, Aug 101
Hendricks, As lron Sharpens lron: Thai
Transtation, (Tyrannus Center, Bangkok, 2003),
p.1.23.
:
.
An agreement wi[[ have important detaits
such as activities, expectations, and time
frame for both sides. lt witl also clarify
both sides' duties and responsibi[ities. An
action plan for personat coaching may
cover many activities such as buitding
relationship and trust with each other tike
a meal or visitation, ski[[ and performance
observation, doing tests or questionnaires,
training and practicing, finding
opportunities to use the skills required,
book reading, writing assignment,
discussion, feedback and reftection,
sharing tips and insights, interview, project
assignment, decision making, attending
trainings and seminars, and evatuation.
The question of "how" a ctient tearns is a
good consideration and is often
overtooked. Some peopl.e tearn by
reading, another by doing or being a part
of an action team, and another by looking
at examptes from others. A successfuI
action ptan should fit the way the client
learns best. This information of how a
client learns may come from reflecting on
how he learned new knowledge and skitts
in the past.
Hendricks give us u gooO insight thatsometimes in the process of foltowing the
p[an, a coach may see a necessity to
move from trying to improve the thing a
ctient wants to improve to the thing he
needs to improve.'o For instance, a ctient
may want to improve his praying, but the
coach may discover that what he needs
flrst is to devetop discipline. A seminary
student may want to improve his
interpretation skil.l, but what he needs first
is the reading skill. So, in some case, a
coach needs to look at the fundamental
needs of his client's goats.
83 FEEDBACK AND REFLECTION
Feedback is crucial for coaching process.
The coach must give enough and timely
feedback for his ctient. Susan M. Heath
fiel.d gives usefut and practicaI advice
about feedback in her articte entitted
"How to Provide Feedback That Has an
Impact" as fo[[owings11;
o As specific as possibte
o Focuses on person's behaviors, not on
intentions or motivations, tatk about
what and how the actions were done,
not why, because it witI create
defensiveness
10 ibid., p.1.22.
11 Susan M. Heathfietd, How To Provide Feedback
That Has an lmpact. Avaitabte from: http://h um a n resou rces.a bou l.com/ cs/comm unication/ht/ Feedbackimpact.htm
[2008, Aug 10J
o lt is done honestly and sincerely
o Describes actions that a person can do
something about
o lnvolves the sharing of information
and observations. lt does not include
advice unless you are requested
o Make sure the other person
understood by using a feedback toop
o As consistent as possibte
As a fact found in the sgrvey mentioned
above, the feedback process may be the
most beneficial elements for a c[ient. ln
the survey, almost B5o/o of the c[ients see
the role of their coaches as "sounding
board".
Reflection is "the menta[ self-observation
anatytical reporting cognition of conscious
inner thoughts, desires and sensations"12.
This is a process that a coach hetps his
client to [ook ctosety at his actions or
performance, and to evatuate the
strengths and weaknesses of those actions
and their consequences. Then, a coach
provides his unbiased perspective of what
he is observing. A coach may teach
specific insights and skitts to erhpower the
12 lntrospection. Avaitabte from: hltp://en.wikipedia.orglwiki/lntrospection [2008, Aug
101
ctient toward his goal.s.t' However,
reftection is considered by behaviorists
that it is unreIiabl.e and subjective
because it is immeasurab[e.'o So, a coach
must be aware of this fact in using
reflection.
Unl.ike in the sport coaching where
everything is evatuated in scores, results,
and statistics; the life coaching evatuation
is quite often immeasurabl.e and
subjective. lt is difficult to say how much a
person improves in her praying, preaching,
leading a worship, marriage tife, etc.
Besides a mutual evaluation between a
coach and his client, the best way of
evatuation is to listen to the feedbacks
from other persons who observed and
saw the improvement of the client. A
good coach wil.t find these resources for a
good evatuation.
A great coach will. atso help his ctients to
face with faitures and successes wisely.
The great insight of how a person can face
a failure is the thought that people Learns
"what does not work" and avoid
repeating the same mistake again. Thomas
Coaching. Availabte from: hllp://en.wiki pedia.org,/wiki/Coachin g [2008, Aug 1 0]
lntrospection. Avaitabte from: htlp://en.wikipedia.orglwiki/lntrospection [2008, Aug
101
73
t4
Alva Edison, a great American inventor,
learned this lesson very we[[ from his
many failures before coming to his great
invention of a [amp. On the other hand, a
coach should hetp his ctient to cetebrate
his success and to discover what are the
factors of the ctients' success such as,
motivation, commitment, skit|.s, or
circumstances. Those factors wit|. be a
good indicator to guide the ctient for the
next successes.
84 ACCOUNTABILITY
AccountabiIity is defined as "A is
accountabte to B when A is obliged to
inform B about A's (past or future) actions
and decisions, to justify them, and to
suffer punishment in the case of eventual
misconduct".'s Both a coach and his ctient
are accountabte to each other in the
coaching process. As mentioned above,
the agreement, either formal or informat,
shoutd indicate the duties and
responsibilities of both sides.
ln a coaching process, the outcome is
probabty leaned more on the ctient's side
because he is the one who do most of
the work and wil.l' also benefit most from
the positive outcome. R coach's rol.e
15 Accounabitity, Avail'ab[e from: http://en.wiki ped ia.orglwiki/Accounta bil.ity [2008, Aug
101
mainty is to observe; to reflect the ctient's
weaknesses and strengths; to give
information, knowledge and insights; to
encourage; to inspire; and to ce[ebrate.
Another major role of a coach is to hold
accountabLe to his client to keep the
action p[an on which both sid'es agreed.
From the role of a coach, it is obvious
seen that a coach can do his work best
when he knows and understands his ctient
we[t, especialty in the areas which are
retated to the ctient's goal.s. A coach
needs to know his client's personalities,
way of learning, habits and behaviors, in
order to accomptish the improvement.
C. A COACH AND A CLIENT
LeRoy Eims, a former director ofevangelism wortdwide for the Navigators,
tetts three characteristics of a teader who
make an impact to others by drawing
lessons from Hezekiah's life (2 Ch. 29:tff).
Those characteristics are whoteheartedness,
singte-mindedness, and a fighting spirit.16
These lessons for a teader reatty apply to
a coach. Look at those characteristics, a
coach uses his mental and spiritual energy
more than his physica[ energy because his
work is much involved with creating
16 LeRoy Eims, Be the Leader You were Meant to
be, (U.S.A., SP Puclication s: 197 5), p.60-7 1,.
inspiration, encouragement, direction, and
right environment, to his client.
The area of interpersonaL re|.ationship
between a coach and his client is also
beneficial for a coaching process. ln order
to have a personal influence on others,
John C. Maxwetl gives another set of a
peopl.e person's characteristics that a
leader shou|.d be: a person who
encourages, appreciates, forgives, l.istens,
and understands, because those actions
are what peop[e want to'be treated.lT
Moreover, in the context of personal or
life coaching, a good coach shou[d have
some following characteristicsls;
o Wet[ trained and good experiences in
the areas that the client needi todevel.op
o Have a ptenty networks and helps
from good resources
o Consistent
o A good skil.l. of discernment
o Guides with care and good attention
o Wil.l.ing to take risk with the ctient
17 John C. Maxweit, Be A Peopte Person- (U.S.A.,
5P Pubtications,: 1,989), p. 23.
18 Hendricks, As lron Sharpens lron: Thai
Transtation. (Bangkok, Tyrannus Center: 2003),
p.76.
o Respected by others
o A good l.istener with appropriate
response
o Relational (it is not a must, but
hel.pful.).
On the ctient's side, the foItowing
characteristics may give a good indicator
for the success of a coaching process."
o Abte.to identiflT his needs and qoals
o Commitment to the goals
o Looking for higher chaltenges and
responsibilities
o Creative
o Setf directed
o Wil[ing to be responsible for his own
groMh and development
The best ptace where a client and a coach
can flnd each other in the life coaching
process is the ptace around both daity
lives. A good coach may be a professor in
a university; a lay leader, a friend, or a
pastor in a church; a cotteague, a boss,
people in the same profession, etc. The
list of the above characteristics witl be a
good guide to find a coach. A great coach
shoul.d possess both quatities of
19 ibid., p. 58-66.
knowledge and skitl, and good wil.|.ing and
intention.
Being a coach is tough, but at the same
time being a successfut coach is very
rewarding. Here are some rewards2o of a
life coach who participates in the growth
of others;
o Having a new and meaningfuI
relationship with another person
o Having a good purpose and meaning
in life
o Feeting success
o Recognizingsetf-worth
o Being an energetic and active person.
D. INTERACTION: COACHING
IN PASTORAL MINISTRY
Thinking about coaching in pastoraI
ministry, I consider coaching as a tool for
being a mentor. A pastor can use a
coaching process in many opportunities in
church; coaching people to pray, to study
Bib[e, to lead a bibl.e study group, to have
a good marriage, to tead a worship, to
cope with stress and tension, to counsel,
to evangetize, to teach and to preach, etc.
A fact I just discovered recently was that
many young people are reatty appreciated
with peopl.e who perform tike coach.
Recently, I was invited to share in a
fel.l.owship group of the young
professionaLs in my church (age 25-35) on
the topic of "Servant Leadership". I ask
them to List one or two persons who most
influence them. A leader of the group
who is very talented in music said he was
much Influenced by a wel|. known
Christian composer who helped him to be
a better composer, though they do not
know each other much. A coach can give
a great impression on his client when
he[ping him to feel a growth in some
meaningful areas of his [ife.
Besides many choirs in my church, one of
the obvious examples of coaching is pre-
maritaI counseling. This program in my
church seems to be a very meaningful and
successful for both pastors and members.
Normally, each couple wil.|. come to meet
a pastor three to six sessions before the
wedding. ln those sessions, al[ four
el.ements presented in this paper are
conducted: goaLs setting, action plan,
feedback and reftection, and
accountabitity. What we can improve in
this process is the follow-up after the
wedding and the serious consideration of
the strengths and weaknesses of each
couple. There are some areas of coaching20 ibid., p. 177.
that happen more in my church such as
counseting training, especia|.|.y for the
mentors of the youth.
Another context of coaching in my church
is in restoring people from his obvious sin.
I had experiences about three to four
cases in hetping peopte personal'l.y in
regards to their immoraIity, especiatLy
sexuaI immoratity. What I normally did in
those cases were to [ead each of them to
repent and confess, to draw them out
from ministry for a certain time in some
cases, to assign them to read some book
about God's holiness, to make an action
plan to avoid the temptation, to meet
with them regutar[y, to make an
agreement on the right behavior and to
hotd accountable to their promises to God
and me.
The main prob[ems of a coaching process
in church are the Lacking of clear goats
setting, consistency and commitment ofboth coach and client, and a good
evaluation. So a pastor, or a lay leader,
who performs a coaching process shou[d
tearn from LeRoy Eims's leadership
characteristics of whol.eheartedness,
singte-mindedness, and fighting spirit.
ln my rote now as the dean of students at
Thaitand Baptist Seminary, I see ctearer
and have more opportunities to be a
coach. Most dorm students are aiming to
be ful.l. time workers in future. As teachers,
we try to give the students feedback and
evaLuation as much as possible. The tips
about feedback that are mentioned above
are very hetpful such as giving feedback as
specific as possib[e, or describes actions
that peopte can do something about. I
taIk with every student after his/her
preaching in the chapel for evaluation. I
a[so have an hour praying with each
student every semester which is the time
when I keep update about his/her [ife.
Recentty, we have four students who have
problems in disciptine and were put under
probation for a semester. lt is tough to
train peopLe to be disciptined and
responsibLe persons. I did many things
that I think shoul.d be helpful for them
such as ask each of them to do a
questionnaire on goats and purposes of
[ife, meet with each of them regutarty to
be accountable for their behaviors, tatks
serious|.y about their weaknesses
especially in their lacking of discipline. The
main probtem of this group of students is
the lack of responsibility. Many times, they
missed classes, or fletd education without
informing the responsible persons; they
thought that is not serious.
I think one of the differences between
coaching and mentoring is the attention to
people's motivation and intention. The
areas of intention and motivation are very
important for a spirituat mentor because
they reatly te|.|. the deep purpose and
meaning of a person's [ife. A mentor wil.|.
never be interested on[y in peop[e's
performance and skil.l.s. However, it is a
fact that these areas will often [ead to
defensiveness and conftict. A mentor
should a[so consider about this effect.
BIBLIOGRAPHY
1. Eims, LeRoy, Be the Leader You were
Meant to be, U.S.A.: SP Puclications,
1975.
2. Hendricks, Howard & Wiltiam, As lron
Sharpens lron: Thai TransLation.
Bangkok Tyrannus Center, 2003.
3. Maxwe[[, John C., Be A Peop[e Person,
U.S.A.: SP Publications, 1989.
Internet Resources
4. Heathfie[d, Susan M., How To Provide
Feedback That Has an lmpact.
Avaitabte from: http:/ /h u ma n resources.a bout.co m/ cs/communication/ht/Feedbackimpact.htm [2008, Aug 101
5. Accounabi[ity. Available from: http://
en.wi ki ped ia.or g/wiki/Accounta bi Iity
[2008, Aug 10J
Cl.ient Survey Results and Press
Release. Avaitabl.e from: http://www.coachfederatjon.org/N R/
rdon l.yreslD639C5 BD-F5 93-4858-8837 -
EDTECOEOAFOC/7741,/008IC FCl.ientS u rveyRes u |.ts 199B.doc.
[2008, Aug 10]
Coachinp. Avail.abl.e from: htto://en.wi kipedia.or g/wiki/Coachi n g [2008,
Aug 101
Coaching. AvaiIabte from: http://www.ci pd.co. u k/su bjects/lrnanddev/
coachmntor/mentor.htm [2008, Aug
101
Goat Setting. Avaitab|.e from: htlp://
e n.wikiped ia.orglwiki/Goa t_settin g
[2008, Aug 10]
10. lntrospection. AvaiLab[e from: http://
en.wi ki pedia.orglwi kill ntros pection
[2008, Aug 10]
11. Strategy. Avaitabl.e from: http://en.wi ki ped ia.or g/wiki/Strategy [2008,
Aug 101
6.
7.
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Eugene Peterson had a publishing life
before The Messoge. And one coutd argue
that it was his previous pubtications that
[ed, at least in part, to the renewat of
Christian spirituatity among pastors and
laypeopte today. ln such books as Five
Smooth Stones for Postorol Work, Run
with the Horses, A Long Obedience in the
Some Direction: Discipleship in on lnstont
Society, and The Contemplotive Postor:
Returning to the Art of Spirituol Direction,
Peterson exposed the sha[[owness ofAmerican Christianity and offered a bracing
and invigorating atternative.
It is momentous, then, that Peterson has
returned to writing about the Christian life
with Christ Ploys in Ten Thousond. Ploces:
A Conversotion in Spirituol Theology(Eerdmans, 2005). lt is the first of a
projected five-volume series in which
Peterson witl systematicaLLy pul.l. together
themes he has been ta[king about for
three decades-spirituaI formation,Scripture, leadership, the church,pastorin g, spirituaI direction.
The first votume is a tour de force inspirituat theotogy, combining incisive
cuttural anatysis and bib[ical exposition
with a sweeping and engaging vision of the
Christian [ife.
Al.L of his writing has emerged out of his
work as a pastor, mostty at Christ Our King
Presbyterian Church in Bel. Air, MaryLand, a
Battimore suburb. He was the founding
pastor of the church, which grew to some
500 members before he Left after 29
years. He went from there to Pittsburgh
Theological Seminary and then to Regent
Cotlege in Vancouver, British Cotumbia. He
is now "retired," living in his home state
of Montana, but he remains at heart a
pastor who cares deeply about the
Christian tife as it is [ived in the |.ocal.
church.
As Peterson was finishing the manuscript
of Christ Ploys in Ten Thousond Ploces, CT
managing editor Mark Gal.[i spoke with him
about themes that emerged from the
book and his [ife.
What is the most misunderstood aspect
of spirituatity?
That it's a kind of specia[ized form of
being a Christian, that you have to have
some kind of in. lt's elitist. Many people
are attracted to it for the wrong reasons.
Others are put off by it: I'm not spirituol. I
like to go to footboll gomes or porties or
pursue my coreer. ln fact, I try to avoid
the word.
Many people assume that spiritual.ity is
about becoming emotionatty intimate
with God.
That's a narve view of spirituality. What
we're talking about is the Christian Life. lt's
following Jesus. Spirituatity is no different
from what we've been doing for two
thousand years just by going to church
and receiving the sacraments, being
baptized, learning to pray, and reading
Scriptures rightly. lt's just ordinary stuff.
This promise of intimacy is both right and
wrong. There is an intimacy with God, but
it's like any other intimacy; it's part of the
fabric of your [ife. ln marriage you don't
feel intimate most of the time. Nor with a
friend. lntimacy isn't primarily a mysticaI
emotion. lt's a way of [ife, a Life ofopenness, honesty, a certain transparenry.
Doesn't the mystica[ tradition suggest
otherwise?
One of my favorite stories is of Teresa ofAvita. She's sitting in the kitchen with a
roasted chicken. And she's got it with
both hands, and she's gnawing on it, just
devouring this chicken. One of the nuns
comes in shocked that she's'doing this,
behaving this way. She said, "When I eat
chicken, I eat chicken; when I pray, I pray."
lf you read the saints, they're pretty
ordinary people. There are moments of
rapture and ecstasy, but once every L0
years. And even then it's a surprise to
them. They didn't do anything. We've got
to disabuse people of these i[tusions of
what the Christian life is. lt's a wonderfu[
[ife, but it's not wonderfut in the way a lot
of peop[e want it to be.
Yet evangeLica[s rightty tetl peopte they
can have a "persona[ retationship with
God." That suggests a certain type ofspirituaI intimacy.
Al.|. these words get so screwed up in our
society. lf intimacy means being open and
honest and authentic, so I don't have
veils, or I don't have to be defensive or in
denial of who I am, that's wonderfut. But
in our culture, intimacy usually has sexual
connotations, with some kind ofcompletion. So I want intimacy because I
want more out of tife. Very seldom does it
have the sense of sacrifice or giving or
being vu[nerable. Those are two different
ways of being intimate. And in our
American vocabulary intimary usuatly has
to do with getting something from the
other. That just screws the whole thing
up.
I
It's very dangerous to use the language of
the culture to interpret the gospet. Our
vocabutary has to be chastened and
tested by revetation, by the Scriptures.
We've got a pretty good vocabulary and
syntax, and we'd better start paying
attention to it because the way we grab
words here and there to appeal tounbelievers is not very good.
This corruption of the word spirituolity
even in Christian circtes-does it have
something to do with the New Age
movement?
The New Age stuff is old age. lt's been
around for a long time. lt's a cheap
shortcut to-l guess we have to use the
word-spirituolity. lt avoids the ordinary,
the everyday, the physical', the materia[.
It's a form of Gnosticism, and it has a
terrific appeaI because it's a spiritualitytf
that doesn't have anything to do with
doing the dishes or changing diapers or
going to work. There's not much
integration with work, peopte, sin, troub[e,
inconvenience.
l've been a pastor most of my [ife, for
some 45 years. I tove doing this. But to
tet[ you the truth, the people who give
me the most distress are those who come
asking, "Pastor, how can I be spiritual?"
Forget about being spiritua[. How about
Loving your husband? Now that's a good
place to start. But that's not what they're
interested in. How about learning to love
your kids, accept them the way they are?
My name shouldn't even be connected
with spirituatity.
But it very much is.
I know. Then a few years ago I got this
embarrassing position of being a professor
of "spiritual theology" at Regent. Now
what do you do?
You make spirituatity sound so
mundane.
I don't want to suggest that those of us
who are fo[lowing Jesus don't have any
fun, that there's no joy, no exuberance,
no ecstasy. They're just not what the
consumer thinks they are. When we
advertise the gospet in terms of thewor[d's values, we lie to peopte. We lie to
them, because this is a new Life. ltinvotves fottowing .iesus. lt involves the
Cross. lt involves death, an acceptab|.e
sacrifice. We give up our lives.
The Gospel of Mark is so graphic this way.
The first hatf of the Gospet is Jesus
showing people how to [ive. He's hea[ing
everybody. Then right in the midd[e, he
shifts. He starts showing people how to
die: "Now that you've got a Life, l'm going
to show you how to give it up." That's the
whole spiritual [ife. lt's learning how to
die. And as you Learn how to die, you start
losing al'[ your i[usions, and you start
being capable now of true intimacy and
love.
It involves a kind of learned passivity, so
that our primary mode of relationship is
receiving, submitting, instead of giving and
getting and doing. We don't do that very
we[t. We're trained to be assertive, to get,
to apply, or to consume and to perf,orm.
Repentance, dying to setf, submission-
these are not very attractive hooks todraw peopte into the faith.
I think the minute you put the issue that
way you're in troubte. Because then we
join the consumer world, and evefiQ,lng
then becomes product designed to give
you something. We don't need something
more. We don't need something better.
We're after [ife. We're [earning how toIive.
I think peopte are fed up with consumer
approaches, even though they'ie addicted
to them. But if we cast the evangel in
terms of benefits, we're setting peopte up
for disappointment. We're telling them
ties.
This is not the way our Scriptures are
written. This is not the way Jesus came
among us. lt's not the way Pau[ preached.
Where do we get all. this stuff? We have a
textbook. We have these Scriptures and
most of the time they're saying, "You're
going the wrong way. Turn around. The
culture is poisoning."
Do we realize how atmost exact[y the Baa[
cuLture of Canaan is reproduced in
American church cutture? Baa[ religion is
about what makes you feel good. Baa[
worship is a tota[ immersion in what I can
get out of it. And of course, it was
incredib|.y successfu|.. The BaaI priests
could gather crowds that outnumbered
foltowers of Yahweh 20 to ].. There was
sex, there was excitement, there was
music, there was ecstasy, there was
dance. "We got girts over here, friends. We
got statues, girls, and festivals." This was
great stuff. And what did the Hebrews
have to offer in response? The Word.
What's the Word? Wett, Hebrews had
festivats, at leastl
Stitt, the one big hook or benefit toChristian faith is satvation, no? "Betieve
on the Lord Jesus Christ and you wil.l. be
saved." ls this not something we can
use to [egitimateLy attract tisteners?
It's the biggest word we have-satvation,
being saved. We are saved from a way of
Life in which there was no resurrection.
And we're being saved from ourse[ves.
One way to define spiritua[ life is getting
so tired and fed up with yourself you go
on to something better, which is following
Jesus.
But the minute we start advertising the
faith in terms of benefits, we're just
exacerbating the setf prob|.em. "With
Christ, you're better, stronger, more
likeab[e, you enjoy some ecstasy." But it's
just more se[f. lnstead, we want to get
people bored with themsetves-so they
can start looking at Jesus.
We've all' met a certain type of spiritual
person. She's a wonderfu[ person. Sl'te
Loves the Lord. She prlys and reads the
Bible alt the time. But al.l' she thinks about
is hersetf. She's not a selfish person. But
she's atways at the center of everything
she's doing. "How can I witness better?
How can I do thls better? How can I take
care of this person's prob[em better?" lt's
me, me, me disguised in a way that is
difficult to see because her spirituat talk
disarms us.
5o how shoutd we visualize the
Christian tife?
ln church last Sunday, there was a coup[e
in front of us with two bratty kids. Two
pews behind us there was another couple
with their two bratty kids rlaking a lot of
noise. This is mostty an oIdercongregation. So these people are set in
their ways. Their kids have been gone a
long time. And so it wasn't a very nice
service; it was just not very good worship.
But afterwards I saw half a dozen of these
e[derty peop[e come up and put their
arms around the mother, touch the kids,
sympathize with her. They could have
been irritated.
Now why do people go to a church like
that when they can go to a church that
has a nursery, is air conditioned, and al'l.
the rest? Wel.l, because they're Lutherans.
They don't mind being miserablel
Norwegian Lutheransl
And this same church recently wetcomed
a young woman with a baby and a three-
year-old boy. The children were baptized
a few weeks ago. But there was no man
with her. She's never married; each of the
kids has a different father. She shows up
at church and wants her chil.dren
baptized. She's a Christian and wants to
fo[tow in the Christian way. So a'couple
from the church acted as godparents. Now
there are three or four couples in the
church who every Sunday try to get
together with her.
Now, where is the " joy" in that church?
These are dour Norwegiansl But there's a
lot of joy. There's an abundant life going,
but it's not abundant in the way a non-
Christian woul'd think. I think there's a lot
more going on in churches Like this;
they're just tota[[y anticultural.. They're
fu[L of joy and faithfutness and obedience
and care. But you sure wouldn't know it
by reading the literature of church groMh,
woutd you?
But many Christians would look at this
church and say it's dead, merety an
institutionat expression of the faith.
What other church is there besides
institutionaL? There's nobody who doesn,t
have probtems with the church, becausE
there's sin in the church. But there,s no
other ptace to be a Christian except the
church. There's sin in the local. bank.
There's sin in the grocery stores. I reall.y
don't understand this narve qriticism ofthe institution. I rea[y don't get it.
Frederick von Hugel said the institution ofthe church is like the bark on the tree.
There's no life in the bark. lt's dead wood.
But it protects the life of the tree within.
And the tree grows and grows and grows
and grows. lf you take the bark off, it'sprone to disease, dehydration, death.
So, yes, the church is dead but it protects
something alive. And when you try tohave a church without bark, it doesn't [ast
[ong. lt disappears, gets sick, and it's prone
to alL kinds of disease, heresy, and
narcissism.
ln my writing, I hope to recover a sense ofthe reaLity of congregation-what it is. lt's
a gift of the Ho[y Spirit. Why are we always
idea[izing what the Hoty Spirit doesn't
idealize? There's no ideatization of the
church in the Bible-none. We've got two
thousand years of history now. Why are
we so dumb?
Since the Reformation, though, we,ve
championed the idea that the church
can be reformed.
Hasn't happened. l'm for atwaysreforming, but to think that we can get a
church that's reformed is just siltiness.
I think the besetting sin of pastors, maybe
especiaIty evangeIicaI pastors, is
impatience. We have a goa[. We have a
mission. We're going to save the world.
We're going to evangelize everybody, and
we're going to do a[L this good stuff and
fill our churches. This is wonderful. ALI the
goals are right. But this is slow, slow work,
this soul work, this bringing peopte into a
Life of obedience and love and joy before
God.
And we get impatient and start taking
shortcuts and use any means available.
We talk about benefits. We manipu[ate
people. We butty them. We use language
that is just incredibly impersonal'-butlying
l.anguage, manipulative |.anguage.
One doesn't normatty think of churches
as buttying.
Whenever guilt is used as a tool to get
people to do anything-good, bad,
indifferent-it's bullying. And then there's
maniputative l.anguage-to tatk peopte
into programs, to get them invoived,
usuaLLy by promising them something.
I haVe a friend who is an expert at this sort
of thing. He's always saying, "You've got
to identiflz peopte's fe[t needs. Then you
construct a program to meet the fel.t
needs." lt's pretty easy to maniputate
peop|.e. We're so us"ed to being
manipulated by the image industry, the
publ.icity industry, and the po[iticians that
we hardty know we're being manipu[ated.
This impatience to teave the methods of
Jesus in order to get the work of Jesus
done is what destroys spiritua[ity, because
we're using a non-bibtica[, non-Jesus way
to do what Jesus did. That's why
spirituality is in such a mess as it is today.
But many pastors see peopte suffering
in bad marriages, with drug addiction,
with greed. And so they rightLy want to
hetp them now, by whatever method
witl work
Yes, except something backfires on you
when you're impatient. How do we meet
the need? Do we do it in Jesus' way or do
we do it the Wa[-Mart way?
Spirituality is not about ends or benefits or
things; it's about means. lt's about how
you do this. How do you live in reality?
5o, how do you hetp atl these people?
The needs are huge. Wett, you do it the
way .Jesus did it. You do it one at a time.
You can't do gospel work, kingdom work
in an impersonal way.
We tive in the Trinity. Everything we do
has to be in the context of the Trinity,
which means personatly, retational[y. The
minute you start doing thingsimpersonally, functionaLl.y, mass oriented,
you deny the gospe[. Yet that's a[[ we do.
Jesus is the Truth and the Life, but first
he's the Way. We can't do Jesus' work in
the Devit's way.
I get exercised about this because many
. pastors are getting castrated by these
methodologies, which are impersonal.
There's no relationship to them. And so
they become performance oriented and
successful. lt's pretty easy in our culture,
at least if you're ta[|. and have a big smile.
And they lose their sou[. There's nothing
to them after 20 years. Or they crash.
They try al.l. this stuff and it doesn't work,
and they quit, or quit and start doing
something e[se. Probabl.y 90 percent of
the affairs that pastors have are not due
to [ust, but boredom with not having.this
romantic kind of life they thought they'd
get.
What if we were to frame this not in
* terms of needs but retevance? Many
Christians hope to speak to generation
X or Y or postmoderns, or some
subgroup, [ike cowboys or bikers-peopte for whom the typical church
seems irretevant.
When you start tailoring the gospel to the
cu[ture, whether it's a youth culture, a
generation culture or any other kind of
culture, you have taken the guts out of
the gospel. The gospel of Jesus Christ is
not the kingdom of this world. lt's a
different kingdom.
My son Eric organized a new church six
years ago. The Presbyterians have kind of
a boot camp for new church pastors
where you learn what you're supposed to
do. So Eric went. One of the teachers
there said he shouldn't put on a robe and
a sto[e: "You get out there and you meet
this generation where they are."
So Eric, being a good student and wanting
to please his peers, didn't wear a robe.
His church started meeting in a high-
school auditorium. He started out by
wearing a business suit every Sunday. But
when the first Sunday of Advent rotted
around, and they were going to have
Communion, he told me, "Dad, I just
couldn't do it. So I put my robe on."
Their neighbors, JoeI and his wife,
attended his church. JoeI was thestereotype of the person the new church
devetopment was designed for-suburban, middle management, never
been to church, totaLl.y secutar. Eric
figured he was coming because they were
neighbors, or because he Liked him. After
that Advent service, he asked -Joe[ what
he thought of his wearing a robe.
He said, "lt made an impression. My wife
and I talked about it. I think what we're
realty [ooking for is sacred space. We both
think we found it."
I think relevance is a crock. I don't think
people care a who[e lot about what kind
of music you have or how you shape the
service. They want a place where God is
taken serious|.y, where they're taken
seriously, where there is no manipu[ation
of their emotions or their consumer
needs.
Why did we get captured by this
advertising, publicity mindset? I think it's
destroying our church.
But someone etse might watk into Eric's
church, see him with his robe, ahd watk
out, thinking the whote ptace was too
rEtigious, too churchy.
So why are they going if it's not going to
be religious? What do they go to church
for?
Of course, there's another aspect to this.
lf you're going to a church where
everybody's ptaying a religious ro[e, that's
going to be off putting. But thatperformance menta[ity, ro[e mentatity can
be seen in the cowboy church or
whatever-everybody is performing a role
there, too.
But we're involved with something that
has a huge mystery to it. Are we going to
wipe out a[|. the mystery so we can be in
control of it? lsn't reverence at the very
heart of the worship of God?
And if we present a rendition of the faith
in which al.l' the mystery is removed, and
there's no reverence, how are people
ever going to know there's something
more than just their own emotions, their
own needs? There's something a lot
bigger than my needs that's going on. How
do I ever get to that if the church service
and worship program is alt centered on
my needs?
Some peopte woutd argue that it'simportant to have a worship service in
which peopte fee[ comfortabte so they
can hear the gospet.
I think they're wrong. Take the story I told
you about this family in front of us on
Sunday. Nobody was comfortable. The
whole church was miserable.
And yet, they might have experienced
more gospel in going up and putting their
arms around that poor mother, who was
embarrassed to death.
!I
JJ
i],1
{aI{
moved from merety adapting ministry
to the cutture to sacrificing the gospeL?
One test I think is this: Am I working out of. the Jesus story, the Jesus methods, the
Jesus way? Am I sacrificing retationship,
personaI attention, personaI relationship
for a shortcut, a program so I can get stuff
done? You can't do Jesus' work in a non-
Jesus way and get by with it-althoughyou can be very "successfut."
One thing that I think is characteristic ofme is I stay [ocal.. l'm rooted in a pastoral
[ife, which is an ordinary Life. So whil.e al.L
this glitter and image of spirituatity is going
around, I feel quite indifferent to it, to tel.l.
you the truth. And l'm somewhatsuspicious of it because it seems to be
uprooted, not grounded in locaIconditions, which are the onty conditions
in which you can live a Christian Life.
How do we know when they have
lt:.
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