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Priest-in-Charge, Pastoral Woes and Authority in the Church
I found intriguing Elizabeth Kaeton’s piece on priests-in-charge. It was interesting because it’s one of those rare posts (in this case from a liberal) which transcends the left-right divide that defines just about everything these days.
For my Evangelical readers, if you’re interested in the whole business of “priest-in-charge” you’ll need to read her post. It is, more or less, an interim pastor, and that in an episcopally structured church (which is the one thing that we have in common.) This means that the appointment is made by the bishop above, not called by the congregation (as is the case in Baptist or AoG churches.)
Several years back there was published a report on Church of God ministers that I usually christen the “Bowers Report” after the Pentecostal Theological Seminary professor who headed up its compilation. One of the takeaways for me was that our pastors neither trusted the administrative bishops above them nor their laity below. The result was pastoral stress, which was in part reflected in the high level of obesity amongst our ministers (the report used statistics, although anyone who has attended an Anglo Church of God campmeeting or General Assembly knows this to be so.) The swelling waistlines are in part a product of a church culture which gives gluttony a pass while prohibiting alcohol and tobacco, but it’s also a sign of stress. And there are indications (as Rev. Kaeton indicates) that pastoral stress isn’t restricted to the Church of God, or even to conservative churches.
How did we get in this mess? I’ll try to avoid rambling, but let me lay out my ideas.
It used to be that churches could be described as polities. People had a sense of ownership in their church, and that ownership was reflected in the power that the vestry/deacon board/church council had. Sometimes they became tools of the ruling clique in the church and made some really silly decisions. The most egregious one of these I saw growing up in the Episcopal church was the unceremonious booting of the ladies’ rummage sale from the church grounds, which lead the guild to start one of the most elite resale shops in the country.
In a country club church like the Episcopal church of the 1960’s and before, the membership could regard their rector as yet another of the hired help, there to do their bidding. Many rectors, especially those who were in the ministry as a matter of pedigree, were more than happy to oblige. Sometimes I think that explains some of my dislike for all of the hue and cry about the “authority” of our ministers, but that’s another post.
Now churches that go nowhere because of their controlling laity aren’t any more admirable than those that go nowhere because of their controlling clergy. The result is the same, and is opposite when there is momentum from both sides to make progress. The Southern Baptists didn’t become the largest Protestant denomination in the US because their deacon boards sat on their hands. Congregational denominations are perfectly capable of significant forward movement, as the Assemblies of God are demonstrating these days, and they can’t move without the consent and participation of their laity.
The whole idea of the church as polity was significantly challenged in the wake of the 1960’s from a number of fronts.
On the left, activist clergy saw (and still see) themselves as the vanguard of change. Those in the congregation who don’t see it their way will be considered to end up on the “ash heap of history,” to use Leon Trotsky’s phrase. That’s demoralising for a congregation, especially in the time when the country was going through a collective nervous breakdown, and was reflected in the precipitous drop that the Episcopalians and other Main Line churches experienced in the 1970’s. We’ve seen this again in the conflict over LGBT bishops and clergy in the past decade.
On the right, we had the likes of Bill Gothard challenging the whole concept of church as polity by saying that authoritarianism is “the Bible way.” This flew in the face of two centuries of American church experience. Conservative churches did so well forty years ago that the weaknesses of this idea were masked, but they’ve come home to roost of late.
We also have parachurch ministries and independent churches to erode the church as polity concept. Both of these are built around the personality of one individual or his (usually but not always) family. Both of these have encouraged another uninspiring trend in churches: the trend towards the church as a consumerist provider of services rather than a gathering of God’s people, a trend that needed little encouraging in our society.
Finally we have churches (such as the Roman Catholic and the Church of God) which were authoritarian early in their history onward.
The result is that, today, too many of our ministers (and the diocesans above them) are obsessed with their authority, and build their ministries around its maintenance. Our lay people are reduced to three choices: submit, start a war, or flee. Worst of all, our getting away from church as polity hasn’t reduced politics in the church.
It’s little wonder that our ministers, trapped in a no-win paradigm with their congregations, are stressed out. Everyone involved is stressed out. And it’s little wonder that house churches, with no payments (the need for funding drives way too much ministry, and is a big part of the problem) and informal structure, are gaining popularity.
P.S. I noted that Rev. Kaeton supports same sex civil marriage. I would be interested to know why she thinks we need civil marriage in the first place.
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Worth Avenue Palm Trees Go to 9/11 Memorial
While New Yorkers fight over the mosque near Ground Zero, some palm trees that graced Worth Avenue are replanted in a 9/11 memorial in Palm Beach Gardens:
The Christmas palms that once lined the three-block commercial stretch of Worth Avenue had been offered to any takers willing to pay for their removal by the contractors on the Avenue’s renovation, which began in early April.
After many calls to Burkhardt Construction from a number of parties, but no serious followups, Boynton Landscape Co. of West Palm Beach stepped in to rescue some of the trees and plant them at Palm Beach Gardens’ soon-to-be-completed 09-11-01 Memorial at the city’s Fire Station No. 3 on Northlake Boulevard.
About 15 trees were taken off the street and to the site in June, said Noel DelValle, business development manager at Boynton Landscape Co.
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A Few Words About Tennessee Gubenatorial Candidate Basil Marceaux
I see that Basil Marceaux has made it big on YouTube:
I know Basil Marceaux. What you see is what you get.
First: he is not the Republican nominee for Governor. Our primary is Thursday (5 August). My guess is that he’ll do well to get into the single digits, although with all of the exposure (and perhaps a few crossover Democrats, we have open primaries in Tennessee) one never knows.
Second: contrary to what many on the left might hope for, he doesn’t have much (if any) standing in the Republican Party in Tennessee, or here in Hamilton County. He has been booted from the Hamilton County Pachyderm Club at least once (I mean not allowed to attend the meeting.) He has picketed our club on the street in protest, claiming we have abridged his First Amendment rights.
He said in one of his campaign videos that he owes anyone who shakes his hand. I’ve shaken his hand, he owes me.
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Palm Beach Police Do Their Part to Combat Illegal Immigration
It may cause controversy in Arizona, but Palm Beach’s finest keep rolling on:
Palm Beach police captured seven illegal immigrants early Sunday morning near the intersection of South Ocean Boulevard and County Road.
Police were alerted shortly after 2 a.m., according to Capt. Fred Hess. “They just landed from Haiti. No boat was found,” Hess said.
The four men and three women were turned over to U.S. Border Patrol officers around 4:30 a.m. Police canvassed the area but did not find others. A sheriff’s helicopter assisted the effort, Hess said.
The biggest problem, however, is a proper definition of an illegal immigrant. Palm Beachers believe that just about anyone who come from across the lake is potentially suspect unless they’re coming over as the help.
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Some Thoughts on the Vote re Women Ordained Bishops at the Church of God 2010 General Assembly
With this post I resume with a topic that generated the most heated debate at the Church of God 2010 General Assembly: the admission of women to the rank of Ordained Bishops. (For my Anglican, Catholic and Orthodox friends, the term “Ordained Bishop” has a different meaning than a diocesan: in addition to including those and above, it includes a large number of our pastors and other ministers. It is simply the highest rank of minister in our denomination.)
I have openly supported this idea since 2006, although I doubt that this support carried much weight. Evidently the support of others didn’t either; it was defeated by a large margin in the General Council of ordained bishops, not once but twice during the same General Council.
In the wake of these votes, I’d like to make two comments. (The entire General Assembly was live streamed, something I hope we see in the Anglican/Episcopal world; hopefully it will be archived at the GA site in the near future.)
- Honestly, the speeches on both sides (or at least the ones I heard; I had many duties away from the sessions) may have been the “best shot” of both sides, but I found the overall calibre of the debate wanting. Those against reminded me of some of the trade union grievance sessions and contract negotiations I went through in my family business. The proponents were more eloquent, but some of them drifted into the same kind of “soft” arguments that have gotten their Episcopal counterparts in trouble. Such are, in a true Pentecostal context, unnecessary. The Church of God, in common with most Pentecostal denominations, has a long and illustrious history of women in ministry free from the secular context that bedevils most liberal churches and based on a church life led by the Spirit. If we believe and are convinced that this is God’s intent for the church, we should follow this to its conclusion.
- This debate has driven home something I’ve come to realise but have never really wanted to admit: the ministers of the Church of God struggle with a really clear, straightforward debate on the important issues. That’s a legacy of the aintellectual tradition we have, reinforced by the usual Evangelical fear that putting the Scriptures in a consistent philosophical context would lead to unBiblical results. That affects even procedural issues, such as the Council voting down quadrennial assemblies because they would reduce the opportunities to vote on our leadership and then turning around and granting Executive Committee members four year terms! And I’m not sure our institutions of higher learning have really addressed the problem effectively.
I think that, eventually, the Church of God will come around on this issue. The tragedy of the whole thing, however, is that in the energy of the debate over women ordained bishops, the less than satisfactory role of the laity remains unresolved. If our view of the role of the laity was in line with the New Testament, this debate would be much simpler, because the opportunity for ministry would be more open to everyone without the complexities of the ministerial ranking system (which, as one opponent of the motion admitted, itself has nothing to do with the New Testament.) It would be a tragedy that we would end up with men and women ordained bishops in our pulpits and empty pews.

Take a look at the interesting graph on the right that appears in