One of the sad realities of life is that, according to
Scripture, everyone has a fallen nature.
Everyone as in everyone. Even
your pastor. Even your youth
pastor. Even your prospective pastor
about whom you know little more than facts on a resume. Facts that he himself has provided. People in ministry sometimes do stupid
things. Ministry has unique challenges
and temptations. The expectations of
congregants can be unrealistic, and the lifestyle of ministry often doesn’t
allow for normal, healthy recreational outlets that rejuvenate the soul. Pastors often function in isolation. Accountability is an elective for most
pastors—one that we often pass over, perhaps because we don’t want anyone
meddling in the hidden place we store away some vice that serves as an
inordinate relief from the craziness of ministry.
Consequently pastors are fully capable of ruining their
lives and ministries. What then? There are a few possibilities: (1)
congregations sappily shrug their shoulders and never interrupt the ministry of
a fallen pastor. (2) The pastor is
terminated, but no follow up occurs, in fact, he may be simply passed along to
another congregation without any kind of help or disclosure. “At least he’s out of our hair,” is the
rationalization. (3) The pastor may
leave ministry, taking his training and ministry gifts to a car lot or building
supply superstore or some other vocation.
But what should happen? Here are some thoughts about the Biblical
work of restoring fallen leaders (Galatians 6:1).
Restoration is a vitally important and easily overlooked aspect of ministry. “Focus on the Family has reported (http://www.parsonage.org/) that we in the United States lose a pastor a day because he seeks an immoral path instead of God's, seeking intimacy where it must not be found.”[1] I am Southern Baptist and work and serve among Southern Baptists. Apart from some oases like Dr. Johnny Hunt’s City of Refuge, there are few intentional ministries in SBC life, and certainly no obvious denominational strategy for walking with a pastor after a moral failure. This is a glaring problem in our denominational life given the disconcerting frequency that pastors commit sins that tragically compromise their ministries.
Restoration isn’t
for the faint of heart. Anyone who
is excited at the prospect of wading into the aftermath of a moral tragedy is
too unhealthy for the task. It is as
emotionally draining as anything a leader will be asked to do. A restoration team will be required to look
into the eyes of another minister, perhaps a friend, definitely a colleague,
and enter into a multifaceted role.
Restoration requires the supporting team to act as priests—hearing confession,
as friends—entering into the grief and pain of their brother, as counselors—picking
at the past, as advocates—coming alongside and cheering the fallen one on, as fellow
sinners—recognizing that I am not above the one I try to help.
Restoration should
be redemptive. This is so obvious,
it almost goes without saying, but the purpose of a restoration team is to help
the fallen minister to work through the issues that have caused him to take his
eyes of Christ. His relationship with
Christ is the key to his future, and not just as a prerequisite to another
vocational ministry opportunity. The
Scripture says, “When Christ, who is your life appears, you also will appear
with Him in glory” (Colossians 3:4).
Christ is our life. Part of the reason
anyone might become vulnerable to failure is the loss of this truth as the
central stabilizing reality of life.
Restoration should
be exhaustive. There is no way to
breeze through a process of restoration.
It is a process. There is no magic wand to wave over the
situation. Important elements of the
pastor’s restoration might include: (1) interaction with mature leaders from
the offended congregation. It is human
nature to hide and gloss over significant aspects of why the failure
occurred. Knowledgeable leaders from the
offended church can provide information that helps the fallen leader take full
responsibility and experience deep repentance. (2) Realizing that behaviors in
the individual’s life were in place that made it possible for the sin to
occur. Without addressing these issues,
the leader may thoughtlessly return to the same pattern. (3) Ascertaining the roots of the moral
failure. (4) Determining what, if any
restitution is in order. (5) Helping the
person address family needs, including following up with support and counseling
for family members as needed. (6) Guiding the individual concerning ministry
opportunities. Because the person has
the gifts and calling for ministry, well-meaning people will try to connect
them back to ministry, perhaps before they are really ready. (7) Transparency
and accountability—if a fallen leader is not willing to place himself in the
care of trusted helpers, the restoration process is doomed. A covenant needs to be developed from the
beginning stating what the participants require from one another.
Restoration is
necessary to help maintain the integrity of Christian ministry. There is a significant problem of
congregations and Christian leaders passing along pastors who have never been held
accountable for a disqualifying moral failure.
The problem with this is obvious: an unhealthy leader, particularly one
who has had a major moral breakdown in the past, is at great risk of repeating
the same behavior. If a failed leader
has not successfully worked through a restorative process, he is probably going
to harm another congregation. People
acting with a misguided sense of charity have actually hurt both the fallen
pastor and other congregations by endorsing him without any disclosure of his
past problems. That’s not “Christian.” Congregations should research any candidate
thoroughly to begin with, but references and contacts shouldn’t perpetuate
known problems to their sister churches.
Restoration
doesn’t necessarily include reintroduction to vocational Christian ministry. Fallen leaders can be repentant, forgiven and
still not be good candidates for vocational ministry. Each situation will have its own set of
complications and circumstances. One key
is, again, deep repentance. Contrition
and life change will need to be clearly evident, and the nature of the offense
such that congregants can have confidence in the leader going forward. A truly repentant leader will be clear enough
to have his motives right, and he will listen to Godly counsel, not merely rush
back to ministry to feed his ego or make a dollar.
In closing, this is a complex and underserved need in
church life, and particularly among my tribe, Southern Baptists. May God help us to behave
courageously, compassionately and wisely.
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