GUEST POST: Pastors, Adultery, and Missions

[Today’s post comes from Regan King. You can connect with Regan on twitter, facebook, or at http://www.reganbking.com. And don’t miss his book, #TBH: Basic Challenges to Millennials Who Can’t Even.]

Churches and sex abuse

It should not surprise us when sex abuse rears its ugly head in churches. After all, churches are filled with people who have in some way acknowledged spiritual brokenness and sickness. As in any institution of which men and women are a part, sexual sin will be present at some point in some form or another simply by nature of the fact that men and women break God’s commands—sinning against God, other people, and self. It is not the institution’s fault; it is the people’s. If the institution in some way continues to enable or empower those in sexual sin, the institution then shows itself as culpable in the sin.

Sexual sin has consequences before God and, in some way, will have consequences in our relationships with others. Before God, ongoing sexual sin assures of condemnation “For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God” (Eph 5:5). In relationships with other people, sexual sin poisons and creates distrust, destroying meaningful intimacy with others and spawning relational dysfunctionality in a plethora of ways.

In every way sexual sin is self harm. Sexual sin—whether porn viewing, abuse, harassment, rape, or consensual sex outside of God’s established plan—abuses God’s good gift of sex reserved for marriage between one man and one woman.

Adultery is sex abuse

Currently sex abuse is being dealt with on many fronts. While we must be wary of the #metoo bandwagon and what often become practical witch hunts that suspend with the ancient principle that ei incumbit probatio qui dicit, non qui negat (the burden of proof is on the one who declares, not on one who denies), we must be equally wary of not properly dealing with legitimate sex abuse.

This includes adultery.

Adultery?

Adultery.

While not generally viewed as sex abuse, adultery is nothing short of sex abuse. The general view that adultery is not sex abuse says more about our society’s saturation with sex perversion than it does excuse adultery as unabusive. Though consensual, adultery can often arise out of an abuse of power by one party and the lust for status and approval by another. Though consensual, adultery often entails one party grooming another and planting deceptive and demonic thoughts doubting and demeaning another’s spouse. Though consensual, adultery is an abuse of what are often initially (they almost always will begin to suspect eventually) totally clueless spouses. The effects of this abuse are long lasting—betrayal, hurt, and in many cases symptoms of PTSD (flashbacks, nightmares, drenching sweats, intense distress, emotional numbness, physical fatigue). Though consensual, adultery is an abuse of marriage and sex within marriages’ lifelong covenant. Though consensual, adultery is an abuse of righteousness and justice as defined by God. Adultery along with sexual immorality and spousal abandonment are the Biblical grounds for divorce. Adultery is condemned by God in the foundation books of the Bible (Exod 20:14; Lev 18:20; Lev 20:10; Deut 5:18; Deut 22:22) and its consequences regularly seen in Biblical narrative (Remember King David and the effects on his whole household?)

Adultery in any context is undeniably inexcusable and wrong.

Adultery is sex abuse.

Through Christ there can be salvation despite the grievous abuse and sin that is adultery. But in no way does this mean an abdication of responsibility in how churches should deal with adultery among its leaders. Churches must ask serious questions in regard to reappointing or commissioning any pastoral worker following adultery. Specifically, I want to deal with one area I see less discussion of—the sending of individuals who have fallen in adultery to some missionary activity. Remember: we are talking about abuse here. Yes, Jesus saves all who repent (turn away from/leave) of sin, but there are still consequences and we must think and act wisely and responsibly.

A matter of principle

Missions is so loosely defined these days. There is a lot of confusion as to what missions really is, namely outreach, evangelism, and discipleship rooted in the local church leading to growth of the kingdom through conversions and planting other churches for God’s glory. Training leaders, equipping churches for the spread of the Gospel, encouraging potentially discouraged leaders and church members and participating in the discipleship process are all key components of mission whether short or long-term. As such, those involved in missions bear a responsibility as leaders and representatives of Christ and their local church and as such must be held to the high standard of conduct found in 1 Timothy 3 and Titus 1.

John MacArthur writes:

There are some sins that irreparably shatter a man’s reputation and disqualify him from a ministry of leadership forever. Even Paul, man of God that he was, said he feared such a possibility. In 1 Corinthians 9:27 he says, “I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.”
When referring to his body, Paul obviously had sexual immorality in view. In 1 Corinthians 6:18 he describes it as a sin against one’s own body—sexual sin is in its own category. Certainly it disqualifies a man from church leadership since he permanently forfeits a blameless reputation as a one-woman man (Proverbs 6:33; 1 Timothy 3:2).

While he doesn’t find MacArthur entirely convincing here on either a practical or exegetical level, Jared C. Wilson urges extreme caution and indicates pretty clearly that a return to pastoring should not occur anywhere near soon after the offense and not at all unless instigated and called upon by the local church.

John Piper holds a similar view to Wilson, writing,

If a pastor has betrayed his people, and it has wounded a church grievously and wounded his wife grievously, he can be forgiven just like that. Wiped away. The blood of Jesus covers it. But as far as reestablishing trust, which is essential to a shepherd/sheep and wife/husband relationship, how long does that take? A decade? It takes a long time, a long time, until memories are healed.

And very practically I think this is what I would say: A man who commits adultery, say, in the ministry, should immediately resign and look for other work. And he should make no claim on the church at all. He should get another kind of job and go about his life humbly receiving the discipline and sitting and receiving ministry, whether in that church or in another church. And then the church should turn that around if it believes it should, not him.

What is clear from my searching and study is that among those who have a high view of Scripture there is the view on one hand that post-conversion sexual immorality whilst in the pastorate permanently excludes from pastoral responsibility and on another that sexual immorality may exclude but the door may be open for a distant future return. Even still, those leaving a door open see a requirement of clear and attestably deep repentance over a lengthy period and a local church deciding on its own to reassess the individual’s suitability (ie. this is not in any way instigated by the individual0

R. Kent Hughes and John H. Armstrong acknowledge that “some fallen pastors indeed might someday be restored to leadership”, but “believe this increasingly common scenario is both biblically incorrect and profoundly harmful to the well-being of the fallen pastor, his marriage, and the church of Jesus Christ.” One can scarcely fault their caution and there is abundant vindication for such a view (remember the Tullian Tchividjian tragedies?).

A matter of propriety and prudence

99% of those in Christian ministry who have fallen into sexual sin do not confess their sin but are caught. They carry on an affair until caught and exposed. While any adulterous act is tragic, what we are dealing with in the vast majority of cases are not one off flings. We are talking about persistent adulterous activity over the course of lengths of time. This is what is most common and so is primarily what I have in view here.

[As an aside. Friend. Please know your sin will find you out. It grieves me to know that someone I know, someone reading this right now, has participated in or is participating in an illicit sexual liaison that is unconfessed and explained away. It has happened before. An assistant pastor…the pastor who left his family for another man…the well-known pastor, author, and conference speaker who kept a straight face when I discussed a related issue with him. I know it will happen again. Step into the light. It is for your good and God’s glory. Come to me and talk. I will stand with you and strive on your behalf for renewal and reconciliation. Just don’t persist in your sin. Don’t be caught—just confess and accept the consequences.]

We have looked at the principle of fairly serious consequences for a leader or missionary who has committed adultery—at the very least a long-term departure from public ministry aligned with a process of restoration and reconciliation if possible. Such a move is prudent and shows propriety in perspective of how important and challenging ministry can be.

Proverbs 11.14 says “Where no counsel is, the people fall: but in the multitude of counsellors there is safety.” With that in mind I reached out to some friends and fellow pastors for their assessment. The following quotes are all taken from personal correspondence with permission.

Andrew Sandlin, Founder and President of the Center for Cultural Leadership:

Sexual immorality, like financial malfeasance and spiritual abuse, disqualifies from prominent church ministry. Grace and repentance, while necessary, are not a sufficient warrant for swift reinstallation. Adultery in particular is a severe violation of a covenant trust, without which there can be no viable, viable Christian ministry. There are always places, vital places, in the Lord’s work for those who have committed this sin and have repented. They can be restored. But returning swiftly to a highly visible ministry position, carrying the weight of such responsibility, is exceedingly unwise.

Bart Barber, pastor of FBC Farmersville, active and prominent servant of Southwestern Baptist Theological Seminary, the Southern Baptists of Texas Convention, and the Southern Baptist Convention (of which the world’s largest international missions board is a part):

The isolation and other stresses of cross-cultural missions are often under-appreciated at the beginning of the task, and the toll they can take on the missionary is well-documented, as is the tendency for it to lead to adultery. In our own work in Senegal, the interest a visitor from a place like the UK or USA can generate among the local womenfolk can be bewildering to those of us unaccustomed to ever having been a “chick magnet.” Sending ANYONE entails facing these risks. Sending someone who has already fallen in this way is a mistake.

When queried on the nature of the standards set for missionaries Bart responded,

The key questions for applying scripture here are (a) do the qualifications for being an elder apply here, and (b) if not, should these qualifications be lower or higher than those in this area. 

Lottie Moon’s existence suggests that Southern Baptists, at least, have concluded in the contrary as to the first point (i.e. we field female missionaries but not female pastors) and that we have concluded that not all of the qualifications for elders should be transferred to all missionaries. I agree with these Southern Baptist conclusions.

With that having been said, we have also found that even with an accompanying wife the temptations on the field are significant. We have also found that populations in other cultures can be very vulnerable to those with the financial position and social status of a missionary. In the area of sexual ethics, therefore, we examine missionaries far, far beyond the examination that our pastors receive.

A matter of protection and purity

The Scriptures qualifications for elders and deacons certainly at the very least call into question the wisdom of appointing and sending an adulterer to public and leading ministry (NB. all who are Christ’s have responsibility to minister and serve in appropriate ways). And yet there is also the Scriptural principle of being our brothers and sisters’ keepers, striving to protect for repeated damage and aid people in their desire to walk purely before God.

Bart Barber says,

There is a kindness found in refraining from the deliberate placement of a man in a situation that will test the limits of his resolve in areas in which he already bears the scars of past failure and injury. There is a kindness found in not leaving a spouse who has already suffered and survived great injury to explore the limits of her hope that her husband will behave himself in a missionary environment replete with temptations. There is a kindness found in not placing at the headwaters of a new church (I’m assuming that anything under the heading of “missions” is designed with the hope of starting new churches) the heightened risk of a scandal at the founding that could jeopardize the entire effort.

When asked by me whether it would be right to send someone who in the not so distant past was caught in an affair to the mission field, Jim Elliff, an experienced church planter and the founder and president of Christian Communicators Worldwide responded,

I would say “no” on the basis that long term adultery is indicative of an unconverted life. If he considers himself a new convert after that adultery is repented of, it would be far too soon even then to think of him taking leadership as a missionary since (at a minimum) he would be a new convert, who must not only evangelize, but congregationalise, appoint elders, set the churches in order, recruit new workers, etc. It’s a high authority position. If the church eventually considered him faithful but not missionary status, they could approve of him as a Christian worker, helping another missionary as needed, but without assuming authority and being fully under the missionary’s authority. But the church must be careful here to really know him and to watch over time to see if he is walking with God.

Former coordinator for the Middle East and Africa at HeartCry Missionary Society, Marc Glass expresses,

I would have a hard time endorsing a man in such a situation for the mission field. Having said that, I do see a scenario where someone who is repentant can be involved in mission work. However, I think it would take a significant amount of time and work at rebuilding trust, as well as the right scenario on the mission field where accountability is taken seriously. My major concern is that, in spite of having a lengthy affair, the man is going to the mission field on his own for lengthy periods. It’s dangerous for his soul as he’s setting himself up for the same sin in the future.

The challenge

The harvest is plentiful, but the laborers are few” (Matthew 9.37)

Anyone serving in a lead role in Christian ministry will relate very much to this statement. That said, this does not excuse sending unqualified or disqualified people into lead service.

There are “few” laborers in the gospel “harvest,” not “no” laborers. While most pastors and missionaries I know feel quite stretched, God’s strength is evident in their weakness. While adding an unqualified or disqualified leader to a situation may give initial relief or help, in the long run it is a grave mistake, which, once made becomes much harder to fix.

In a day when sexual ethics have gone out the window and people’s rejection of truth rests heavily on “not wanting God to interfere in their romantic relationship,” finding qualified and trustworthy people to labour in leading can be difficult. It is not impossible, however. Trust God. Act rightly and with discipline. Follow God’s Word and the collective God-given wisdom of Christ-followers in submission to God’s Word. Belong and be established in the local church. If you have fallen, know that God forgives. Accept consequences. Strive for holiness “without which no one will see the Lord” (Heb 12:14). Grow in the traits of 2 Peter 1 “For if you practice these things you will never stumble.”

Do not commit adultery.

Special Episode: Interview with John Mann

Join the Caffeinated Theology crew as we talk with John Mann about life as a pastor.

John is an adjunct professor at SWBTS. Has a PhD in Systematic Theology from SWBTS (2018). Pastor of Lajunta Baptist Church in Texas. He is married to Sandy Mann has two daughters, Kendall and Lauren.

Questions:

  • What is a pastor? (How is a pastor much different from the modern day concept of a life-coach?)
  • What is a pastor not?
  • What is the daily role of the pastor?
  • What is the most important thing a pastor does?
  • Where does a pastor get his authority?
  • What advice would you give to pastors just starting out?
  • What advice would you give to pastors in the middle of their ministry?
  • What advice would you give to pastors to finish well?

Special Episode: Interview with Mathieu Barry

Join the Caffeinated Theology crew as we talk with Mathieu Barry about worship.

Mathieu Barry graduated from SWBTS with an MDiv. He is currently in the PhD program majoring in early church history. He is the director of communications at Travis Avenue Baptist Church.

Questions:
* How would you define the difference between corporate and individual worship?
* What exactly is worship?
* How do you view worship among a body of believers?
* What are some frustrations a worship leader has with leading in corporate worship?
* How do we correct the emotionalism we are seeing in the church?
* What is the role of theology in worship?
* How should a pastor communicate with his worship leader?
* How can a pastor think through the theology of the worship service? What are some questions they should be asking?
* What are some practical ways to plan out a song set to coincide with preaching and vision?

Episode 08: The Preaching Process

Join the Caffeinated Theology crew as we discuss the preaching process—from study to pulpit.

  • Should pastors plan out their preaching?
  • How does a pastor create an annual preaching calendar?
  • How far out should pastors plan out sermons?
  • What does your sermon preparation look like the week of the sermon?
  • What do you do the day of the sermon?

Appreciate what we’re doing in these Pastor Talks? Help us out by jumping over to our YouTube Channel to subscribe and drop a few comments and his a thumbs up on this video.

And for more on preaching, check out these posts:
Defining Text-Driven Preaching
The God Who Speaks and the Task of Preaching
What Does a Preacher Look Like?
Pastoral Preaching

Harry Potter and the Old, Old Story

In a recent article published by the Religion News Service, Tara Isabella Burton introduces the Harry Potter series, writing:

It’s a book nearly everybody knows, many of us nearly from birth. We reference it in our daily lives. We use its complicated moral systems to define our social and political stances and to understand ourselves better. Once we have read it, and learn the lessons considered therein, our political attitudes alter, making us more welcoming and more caring to outsiders.
Activists quote from the stories on placards to make their points at protests. Hundreds of thousands—if not millions—of people have written their own narratives in response to these foundational myths.
I refer, of course, to the “Harry Potter” series.

She refers to the statistics that show that 61% of Americans have seen at least one Harry Potter film. That statistic juxtaposed with the mere 45% (a little more than 50% for US Christians) who can name all four Gospels is a bit shocking. She observes, “it’s no stretch to say that Gryffindor, Slytherin, Ravenclaw and Hufflepuff are better known in American society than Matthew, Mark, Luke and John.”

She offers a reason for the ubiquity of Harry Potter in that it was published during a time of a massive, earth-shaking transition. In the years before the publication of the first volume and the fourth, internet use increased 500%. So, she argues, the popularity of the fiction series resembles the Bible in that, just as the rise of the printing press enabled the Protestant Reformation to put Scripture in the hands of the masses, the Harry Potter books grew in prominence during a time when the masses were introduced to a new media—the world wide web.

And again, she’s not wrong.

Of course, she argues that this is the manner in which the Harry Potter “most resembles” the Bible. And that conclusion is where I must beg to differ.

In a 2007 article published in the Telegraph, J. K. Rowling, the author of the Harry Potter series, acknowledged that they were inspired, in fact, by the Bible. Rowling, who was raised in the Anglican Communion, but now a member of the Church of Scotland, was quoted as having said, “the religious parallels have always been obvious.” In a different interview altogether, she made those parallels explicit, explaining that Albus Dumbledore is “John the Baptist to Harry’s Christ.”

She explained her reasoning for avoiding the question until the moment of her interview in the Telegraph (she had just released the final installment, Harry Potter and the Deathly Hallows) to her attempts to avoid spoiling the ending: “I never wanted to talk too openly about [the influence of the New Testament on the series] because it might show people who just wanted the story where we were going.”

So, the argument that the Harry Potter series resembles the Bible most due to providential timing ignores the most glaring parallel—one was patterned after the other!

So, when Burton concludes that the Harry Potter series has supplanted the Bible as the common mythological foundation of understanding for the new generations, Christians should take notice—if only for the purpose of considering her claim further. She presses her argument to conclude that, in light of the obvious fantasy and fiction that describes the Harry Potter series, “fewer and fewer of us need to believe in a text to take it, well, as gospel.”

The question that discerning readers should ask is, “Does her conclusion follow from her argument?”

In a world that fails to observe the author’s own declaration that her stories (creative as they may be) are patterned after the Gospel narrative, the historical similarity between the Reformation-era printing press and the advent of the internet age seems reasonable.

But, if we allow the author’s own admission to raise the issue, it becomes more clear why this story resonates with the new generations (and many from the older generations as well)—it is built from the pieces of the story of salvation. The elements in play over the course of Rowling’s stories reflect the light of the Gospel of Jesus Christ.

Is it a simple re-telling? Obviously not.

But perhaps it resonates so clearly because it speaks to genuine needs and longings of the human heart. And the answer to those needs isn’t found in a book of spells, in the waving of a wand, or in the Room of Requirement. Harry Potter’s journey over the course of Rowling’s books (and movies) brings him from a childhood discovery of his place in the world to an encounter with evil that rescues a people with whom he identifies.

Perhaps it resonates so powerfully because it resembles so closely “the old, old story of Jesus and his love.”

Episode 07: Evangelism

Join the Caffeinated Theology crew as we discuss evangelism.

But first, we talk a little bit about this article on beards.

  • What is the role of evangelism in the church?
  • What is the role of the pastor in evangelism?
  • What is the role of the evangelist in the church?
  • What does evangelism look like in your church?
  • What does evangelism look like in your life personally?

Appreciate what we’re doing in these Pastor Talks? Help us out by jumping over to our YouTube Channel to subscribe and drop a few comments and his a thumbs up on this video.

Episode 06.2: Loneliness

Join the Caffeinated Theology crew as we discuss loneliness in ministry.

  • Is loneliness in ministry a biblical thing?
  • Is it okay to make friends of your church members?
  • What do you do to combat loneliness in ministry?

Appreciate what we’re doing in these Pastor Talks? Help us out by jumping over to our YouTube Channel to subscribe and drop a few comments and his a thumbs up on this video.

Episode 06.1: Spiritual Dryness

Join the Caffeinated Theology crew as we discuss spiritual dryness in ministry.

  • Is spiritual dryness a biblical thing?
  • What does it look like to be in a time of dryness?
  • What do you do in times of dryness?
  • What can you do to prevent spiritual dryness?

Appreciate what we’re doing in these Pastor Talks? Help us out by jumping over to our YouTube Channel to subscribe and drop a few comments and his a thumbs up on this video.

Episode 05.2: Marriage

Join the Caffeinated Theology crew as we discuss what you need to know about marriage and ministry.

EP05.1
* How do you protect your marriage from ministry frustration?
* When do you start saying “No” to protect your marriage from ministry?
* How do you protect your marriage in hard seasons of ministry?
* How do you balance marriage and ministry?

EP05.2
* How do you invest in your marriage?
* How do you encourage your congregation to build stronger marriages?
* What is the number one priority to build a healthy marriage for pastors?

Episode 05.1: Marriage

Join the Caffeinated Theology crew as we discuss marriage in ministry.

How do you protect your marriage from ministry frustration?

When do you start saying “No” to protect your marriage from ministry?

How do you protect your marriage in hard seasons of ministry?

How do you balance marriage and ministry?

Be sure to check out part 2 on Thursday.